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I  Of  Princeton  and  its  Vi-  H 
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I'.ngraved  ii/  J  Sarin  a 


WRITINGS 


JOHN    JEWELL, 


BISHOP  OF  SALTSBUHT, 
Died  1571. 


FIRST  AMERICAN  EDITION. 


PHILADELPHL\: 
PRESBYTERIAN  BOARD  OF  PUBLICATION. 

PAUL    T.    JOVES,    PUBLISHING    AGENT. 

1843. 


Piiiited  by 

WIM.IAM  S.  MAaTlK.N'. 


STEREOTVPEI)  HY  S.  DOUGLAS  WYETH, 
No.  7  i't'ur  SUeiM,  i'liilaJelpliia. 


ADVERTISEMENT 


TO  THE  AMERICAN  EDITION. 


The  valuable  work  here  presented  to  the 
Christian  public  is  a  reprint  of  the  London 
edition,*  and  comprehends  the  most  valuable 
writings  of  the  English  Reformers.  Their 
excellence  has  been  generally  appreciated, 
and  their  republication  in  the  United  States, 
where  they  are  rarely  to  be  met  with,  must 
be  regarded  as  an  auspicious  event,  as  it 
may  serve  to  diffuse  and  perpetuate  those 
principles,  in  support  of  which  the  blood  of 
the  martyrs  was  shed,  and  for  which  the 
American  Church  is  again  called  to  contend. 
In  presenting  an  exact  reprint  of  the  Enghsh 
edition,  the  Presbyterian  Board  of  Publica- 
tion do  not  wish  to  be  considered  as  con- 
curring in  every  form  of  expression  or  shade 
of  sentiment  to  be  found  in  these  volumes. 
Their  object  is  to  present  the  Reformers  as 
they  appeared  in  their  own  writings,  at  a 
time  when    the   church   was   just   emerging 

*  By  the  London  Tract  Society.  HI 


IV  ADVERTISEMENT. 

from  papal  darkness.  Still  they  appreciate 
the  sound  argument,  evangelical  doctrine  and 
fervent  piety  which  generally  characterize 
their  religious  writings  and  can  commend 
them  to  the  discriminating  reader. 

It  affords  the  Board  unfeigned  pleasure  to 
state,  that  they  have  been  encouraged  to 
engage  in  this  enterprise,  by  the  liberality 
of  an  esteemed  friend  who  has  engaged  to 
assume  the  entire  expense  of  stereotyping 
the  work.  The  sum  requisite  to  accom- 
plish this  was  more  than  Five  Thousand 
Dollars, 

The  whole  work  is  comprised  in  Twelve 
volumes,  although  each  volume  is  complete 
and  distinct  in  itself. 

As  the  reader  may  be  anxious  to  know 
upon  what  principles  the  English  edition  was 
prepared,  the  following  information  on  the 
subject  is  extracted  from  the  Postscript  to 
that  edition. 

"  The  following  particulars  will  explain  the 
manner  in  which  this  work  has  been  carried 
through  the  press.  The  pieces  contained 
therein  are  without  abridgment,  unless  where 
expressly  mentioned.  There  are  a  few  omis- 
sions which  are  necessary  in  a  pubhcation 
intended  to  be  generally  circulated,  and  to  be 
useful  at  the  present  day.  In  other  editions, 
the  obsolete  spelling  has  been  laid  aside,  the 


ADVERTISEMENT.  V 

same  plan  is  pursued  in  the  present  publica- 
tion ;  the  involved  construction  of  sentences, 
common  in  writers  of  that  period,  has  also 
been    removed.      Those   words   which    have 
become    unintelligible   or   offensive,   are   ex- 
changed for  others,  or  are  explained  by  notes 
when  it  is  desirable  that  they  should  be  re- 
tained.    These  variations,  if  they  may  be  so 
called,  were  as  necessary  to  render  this  work 
generally  useful,  as  the  adoption  of  modern 
orthography.      The    utmost    care   has   been 
taken  that  the  meaning  of  the  author  should 
be  strictly  preserved,  and  the  various  pieces 
have  been  collated  with  the  best  and  earliest 
editions,  or  with  manuscript  copies.   This  has 
been  done,  that  the  meaning  of  the  author 
might  be  given  as  nearly  as  possible,  not  from 
the  first  editions  being  the  most  correct,  as 
they  often  abound  with  errors,  for  which  the 
hurried   or   careless   manner   in   which   they 
were  for  the  most  part  passed  through  the 
press,   will    readily   account.      The    present 
reprints,  it  is  believed,  will  be  found  to  present 
the  most  correct  text  of  these  writers  that  has 
hitherto   appeared.     More   than  half  of  the 
pieces  included  m  this  collection,  have   not 
been   reprinted   since  the  sixteenth  century, 
and  a  considerable  portion  is  now  printed  for 
the  first  time." 

The  Volumes   included  under  the  title  of 


VI  ADVERTISEMENT. 

The  British  Reformers  may  be  arranged  in 
the  following  order : 

Volume  1.  WicKLiFF  to  Bilnef. 

2.  TiNDAL,  Frith,  and  Barnes. 

3.  Edward  VI.,  Parr,  Balnaves,  &c. 

4.  Latimer. 

5.  Hooper. 

6.  Bradford. 

7.  Ridley  and  Philpot. 

8.  Cranmer,  Rogers,  Careless,  &c. 

9.  Knox. 

10.  Becon. 

11.  Jewell. 

12.  Fox,  Bale  and  Coverdale. 

By  order  of  the  Executive  Committee. 

Wm.  M.  ENGLES,  Editor, 


CONTENTS 


Pagfl. 
Life  of  John  Jewell,  bishop  of  Salisbury       ...  1 

A  Treatise  of  the  Holy  Scriptures,  gathered  out  of  certain  Ser- 
raons  which  bishop  Jewell  preached  at  Salisbury,  a.  d. 
1570 35 

An  Exposition  upon  the  two  Epistles  of  the  Apostle  St.  Paul  to 
the  Thessalonians. 

The  first  epistle  to  the  Thessalonians     .  .  83 

The  second  epistle  to  the  Thessalonians       .  .188 

Jewell's  Apology,  a.  d.  1562  .  .  .  .289 

Part  I.  Contains  a  brief  account  of  the  opposition  which 
truth  and  true  religion  have  met  with  in  all  ages, 
with  some  notice  of  the  imputations  cast  upon 
the  Protestants  .  .  .  .291 

II.  Contains  a  statement  of  the  doctrines  held  by  Eng- 
lish Protestants       ....  302 

III.  States  the  causes  whence  heresieshave  arisen,  and 

the  ages  in  which  they  have  prevailed  .         315 

IV.  Gives  an  account  of  the  rule,  lives,  and  conduct  of 

the  popes,  and  other  members  of  the  church  of 
Rome,  who  have  asserted  themselves  to  be  the 
only  head  and  members  of  the  holy  catholic 
church         .....  322 

V.  Is  concerning  the  opinions  maintained  by  the  an- 
cient fathers  and  councils,  with  a  comparison  be- 
tween some  of  the  protestant  and  popish  tenets       344 

VI.  Explains  the  estimation  in  which  Protestants  held 
the  councils  and  decrees  of  the  primitive  church, 
and  shows  that  the  Papists  in  reality  had  little 
regard  either  for  them  or  for  the  Holy  Scriptures     358 

vii 


Vlli  CONTENTS. 

Page 

Extracts  from  bishop     Jewell's  Defence  of  the  Apology,  in  an- 
swer to  Harding  the  Jesuit. 

The  fathers  and  the  Scriptures  .  .  .     384 

Oftheauthority  of  the  fathers         .  .  .         386 

Salvation  by  faith  alone  ....     388 

Of  faith  and  assurance,  or  certainty  of  salvation     .         395 
On  free  will  .  .  .  .  .399 

The  planting  of  Christianity  in  Britain  .  400 

On  the  Protestant  martyrs      .  .  .     402 

The  Protestant  church,  how  Catholic        .  .  408 

The  sacrifices  of  the  church  of  God  .  .     410 

Address  to  Harding  .  .  .  .411 

Extract  from  Jewell's  Reply  to  Harding's  Answer.   On  the  Sa- 

crifice  of  Christ  .  .  .  .  .413 

An  Epistle,  written  by  John  Jewell,  bishop  of  Sarum,  to  Scipio, 
a  Gentleman  of  Venice,  in  answer  to  a  Letter  in  which 
the  latter  complains  of  the  kingdom  of  England,  for  not 
appearing  in  the  Council  of  Trent,  nor  excusing  that 
absence  by  letters        .  .  .  .  .415 

Sermons — Romans  xiii.  12        .  .  ,  ,  ".     449 

Romans  vi.  19  .  .  •  .  470 

Extracts  from  other  Sermons. 

Christian  union  .....     483 

The  zeal  to  be  shown  by  ministers  for  the  salvation 

of  souls  .....  484 

The  acceptable  time  ....    485 


LIFE  OF  JOHN  JEWELL, 

Bishop  of  Salisbury. 


John  Jewell  was  born  May  24th,  1522,  at  Buden,  in  the  par- 
ish of  Berry  Nerber,  in  the  north  of  Devonshire.  His  father 
was  of  an  ancient  family,  but  not  wealthy,  and  havino-  ten 
children,  John,  the  youngest  son,  was  indebted  in  early  life  to 
some  benevolent  friends  for  the  assistance  which  enabled  him  to 
pursue  his  studies.  He  received  the  rudiments  of  education  at 
several  schools ;  in  the  last  of  these,  Barnstaple,  he  had  for  his 
school-fellow  Harding,  who  afterwards  was  his  most  zealous 
and  bitter  antagonist. 

Jewell  was  of  an  amiable  disposition ;  at  an  early  age  he 
gave  indications  of  great  talent,  and  an  earnest  desire  for  know- 
ledge. When  thirteen,  he  was  entered  at  Merton  college  in 
Oxford,  where  his  first  tutor  was  a  Mr.  Burrey,  "  a  man  meanly 
learned,  and  somewhat  tainted  with  popery."  This  tutor  having 
another  pupil,  committed  Jewell  to  the  care  of  Parkhurst,  after- 
wards bishop  of  Norwich,  then  of  Merton  college,  "  who 
being  desirous,  with  all  other  wholesome  learning,  to  season  his 
tender  years  with  pure  religion,  took  occasion  often  before  him 
to  dispute  with  Burrey  about  controverted  points ;  and  intending 
to  compare  the  translations  of  the  bible  by  Coverdale  and  Tin- 
dal,  gave  him  Tindal's  to  read,  himself  overlooking  Coverdale's. 
Thus  he  early  brought  his  pupil  to  a  close  acquaintance  with 
the  scriptures.  During  this  collation,  Parkhurst  observed  such 
indication  of  talent  in  Jewell,  that  he  exclaimed,  "  Surely,  Paul's 
cross  will  one  day  ring  of  this  boy,"  a  presage  which  was  ftilly 
realized  in  the  event. 

While  Jewell  was  at  Merton  college  the  plague  broke  out  at 
Oxford,  in  consequence  of  which  he  removed  to  Croxham, 
where,  by  lodging  in  a  low,  damp  room,  and  pursuing  his  studies 
in  the  night  with  too  much  ardour,  he  caught  a  cold,  which 
settled  in  his  limbs,  and  affected  him  with  a  lameness  that 
attended  him  to  his  grave.  In  August,  L539,  by  the  interest  of 
his  friends,  he  was  removed  to  Corpus  Christi  college,  where  he 
met  with  encouragement,  but  also  experienced  the  effects  of 
envy  from  some  of  his  fellows,  who  often  suppressed  his  exer- 
cises, substituting  others  more  resembling  their  own.  In 
October  1540,  Jewell  took  his  first  degree  with  very  great 
applause.  He  continued  to  prosecute  his  studies  with  increased 
vigour,  beginning  at  four  in  the  morning,  and  continuing  till 
ten  at  night,  needing  some  person  to  remind  him  of  his  neces- 
sary food.  His  reputation  for  learning  was  such,  that  Mr. 
Parkhurst  committed  his  own  son  to  the  care  of  his  former 
pupil  for  a  time,  till  Series,  vicar  of  St.   Peter's,   Oxford,  a 

1 


2  Jewell. — Life. 

zealous  enemy  to  all  innovation,  succeeded  in  separating-  them. 
We  are  told  that  he  was  alarmed  at  Jewell's  desio'n  to  instruct 
his  pupil  in  Greek,  the  study  of  which  was  then  considered 
almost  a  certain  proof  of  heresy.  The  college  appointed  Jewell 
reader  of  humanity  and  rhetoric,  which  duty  he  discharged  with 
much  ability ;  but  his  example  taught  far  more  than  any  pre- 
cept. He  read  many  ancient  authors,  and  was  accustomed  to 
write  something  every  day,  often  saying,  "Men  acquired  learning 
more  by  frequently  exercising  their  pens,  than  by  reading  many 
books."  He  endeavoured  to  express  himself  with  fluency, 
neatness,  and  force  of  argument,  rather  than  by  flowery  expres- 
sions, or  well  turned  periods.  "  His  only  recreations  from  study 
were  studious,"  his  time  being  spent  either  in  giving  instruction^ 
disputations,  or  in  meditating  upon  what  he  had  learned. 

In  1544,  Jewell  commenced  master  of  arts,  the  expense  being 
defrayed  by  Parkhurst  who  then  held  the  valuable  rectory  of 
Cleve,  in  Gloucestershire.  He  often  invited  Jewell  and  other 
scholars  to  his  house,  where  he  entertained  them  liberally,  and 
seldom  dismissed  them  without  presents.  One  time  especially, 
he  came  into  their  chamber  early  in  the  morning,  and  seizing 
their  purses  said,  "What  money,  I  wonder,  have  these  miser- 
able beggarly  Oxonians."  Finding  them  "  pitifully  lean  and 
empty,  he  stuffed  them  with  money  till  they  became  both  fat 
and  weighty." 

After  the  accession  of  Edward  VI.  the  Reformation  proceeded 
more  regularly,  and  with  greater  rapidity.  Peter  Martyr  was 
invited  from  Germany,  and  settled  as  professor  of  divinity  at 
Oxford.  Jewell  profited  much  by  this  appointment,  and  with 
the  help  of  short-hand  characters,  which  he  invented,  was  able 
to  take  down  nearly  the  whole  of  the  lectures.  In  May,  1549, 
Martyr  was  interrupted  in  his  lectures  by  Dr.  Smith,  a  bigoted 
papist;  a  tumult  arose,  and  Martyr  challenged  Smith  to  a 
regular  public  disputation.  Smith,  however,  fled  to  Scotland, 
but  some  other  popish  doctors  accepted  the  challenge,  and  a 
sharp  disputation  ensued  respecting  the  Lord's  Supper.  It  was 
conducted  with  some  regularity;  being  committed  to  writing 
by  Jewell,  it  was  afterwards  published,  and  is  appended  to  the 
English  translation  of  Martyr's  Common  Places.  It  has  also 
been  printed  by  Fox,  and  in  other  forms. 

In  1551,  Jewell  took  his  degree  of  bachelor  of  divinity,  when 
he  preached  a  Latin  sermon,  from  1  Peter,  iv.  11.  "If  any  man 
speak,  let  him  speak  as  the  oracles  of  God,"  &.c.  At  this  time 
he  took  a  small  living  near  Oxford,  called  Sunningwell,  more 
from  a  desire  to  do  good  than  for  the  salary,  which  was  but 
small.  He  walked  thither  once  a  fortnight,  on  foot,  though 
with  some  difficulty,  from  his  lameness.  He  also  preached 
publicly  and  privately,  both  in  his  own  college  and  in  the 
university.  His  abilities  now  procured  him  many  friends,  one 
of  whom  named  Curtop,  a  fellow  of  his  own  college,  allowed 
him  forty  shillings  a  year,  then  a  considerable  sum.     Another 


His  abilities  and  progress  at  the  university.  3 

person  named  Chambers,  who  was  intrusted  with  the  distribu- 
tion of  moneys  collected  in  London  to  assist  poor  scholars 
allowed  him  six  pounds  a  year  for  the  purchase  of  books. 

These  "  halcyon  days  of  peace "  were  soon  terminated. 
Jewell  was  one  of  the  first  who  felt  the  effects  of  the  accession 
of  Queen  Mary,  being  expelled  from  his  college  by  the  fellows, 
upon  their  own  authority,  before  the  laws  were  passed  for  the 
restoration  of  popery.  The  charges  against  him  were,  1.  That 
he  was  a  follower  of  Peter  Martyr.  2.  That  he  had  preached 
contrary  to  popery.  3.  That  he  had  taken  orders  according  to 
the  recent  laws;  which,  however,  still  remained  in  force.  His 
principal  offence  in  reality  appears  to  have  been,  his  refusal  to 
be  present  at  the  mass.  That  Jewell's  character  and  conduct 
were  blameless  appears  from  the  testimony  of  Morwen,  the  pres- 
ident of  the  college,  who  said,  "I  should  love  thee,  Jewell,  if 
thou  wert  not  a  Zuinglian.  In  thy  faith  I  hold  thee  a  heretic, 
but  surely  in  thy  life  thou  art  an  angel  !  Thou  art  very  good 
and  honest,  but  a  Lutheran !"  A  stronger  commendation 
cannot  be  desired.  It  is  probable  that  some  personal  feeling 
occasioned  this  prompt  expulsion  of  Jewell.  Dr.  Morwen,  and 
two  of  the  fellows,  had  been  suspended  and  imprisoned  for  a 
short  time  in  1552,  by  order  of  the  council,  for  not  using  the 
protestant  service  book.  During  their  suspension  Jewell  was 
appointed  to  govern  the  college. 

The  following  is  a  translation  of  Jewell's  farewell : — 
"  In  my  last  lectures  I  have  imitated  the  custom  of  famished 
men,  who  when  they  see  their  meat  likely  to  be  suddenly  and 
unexpectedly  snatched  from  them,  devour  it  wath  the  greater 
haste  and  greediness.  For  whereas  I  intended  thus  to  put  an 
end  to  my  lectures,  and  perceived  that  I  was  like  forthwith  to 
be  silenced,  I  made  no  scruple  to  entertain  yon,  contrary  to  my 
former  usage,  with  much  unpleasant  and  ill  prepared  discourse  ; 
for  I  have  incurred,  I  see,  the  displeasure  and  hatred  of  some, 
but  whether  deservedly  or  no,  I  leave  to  their  consideration. 
This  I  am  sure  of,  that  those  who  have  driven  me  from  hence, 
would  not  suffer  me  to  live  any  where  if  it  were  in  their  power. 
But  as  for  me,  I  yield  to  the  times,  and  if  they  can  derive  any 
delight  to  themselves  from  my  calamity,  I  hinder  them  not  from 
it.  But  as  Aristides,  when  he  went  into  exile  and  forsook  his 
country,  prayed  that  they  might  nevermore  think  of  him  ;  so  I 
beseech  God  to  grant  the  same  to  my  fellow-collegians,  and 
what  can  they  wish  for  more  1  Pardon  me,  my  hearers,  if  it 
grieve  me  thus  to  be  torn  against  my  will  from  that  place,  where 
I  have  passed  the  first  part  of  my  life,  where  I  have  lived 
pleasantly,  and  have  been  in  some  honour  and  employment. 
But  why  do  I  thus  delay  to  put  an  end  to  my  misery  by  one 
word  ]  Wo  is  me, — with  my  extreme  sorrow  I  at  last  speak  it — 
that  I  must  say.  Farewell  my  studies,  farewell  to  these  houses, 
farewell  thou  pleasant  seat  of  learning,  farewell  to  delightfijl 
conversation  with  you,  farewell  young  men,  farewell  lads,  fare- 


4  Jewell. — Life. 

well  fellows,  farewell  brethren,  farewell  ye  beloved  as  my  own 
eyesight,  farewell  all — Farewell." 

Jewell  was  now  reduced  to  poverty  and  distress,  but  for  a  time 
found  shelter  in  Broadgate  Hall,  where  many  scholars  resorted 
to  him,  and  the  society,  by  which  he  had  been  expelled,  began 
to  lament  his  loss.  Of  this  they  were  reminded  by  Dr.  Wright, 
archdeacon  of  Oxford,  who  when  the  deacon  bragged  that  their 
college  alone  had  kept  their  treasure  and  Romish  ornaments 
during  the  late  reigns,  told  them  they  had  done  so  indeed,  but, 
they  had  lost  a  jewel  far  more  precious  than  any  they  had  pre- 
served. 

By  the  influence  of  some  friends,  Jewell  was  appointed  orator 
to  the  university.  In  this  capacity  he  was  soon  after  called  to 
write  a  congratulatory  address  to  the  new  queen.  In  expressing 
it  he  imitated  the  sentiments  of  the  Roman  Senators  on  the  death 
of  Augustus,  and  the  accession  of  Tiberius.*  He  managed  this 
with  much  ability,  alluding  also  to  the  queen's  promise  to  the 
men  of  Norfolk  and  Suffolk,  that  she  would  not  change  the 
religion  established  by  the  late  king.  It  is  recorded,  that  while 
Jewell  was  reciting  this  address  to  Dr.  Tresham,  the  vice 
chancellor,  the  great  bell  of  Christ  Church,  which  the  latter  had 
caused  to  be  re-cast,  and  had  christened  a  few  days  before,  ac- 
cording to  the  popish  ritual,  by  the  name  of  Mary,  began  to  toll. 
Hearing  this  call  to  his  beloved  mass,  the  doctor  exclaimed,  "O 
delicate  and  sweet  harmony,  O  beautiful  Mary,  how  musically 
she  sounds,  how  strangely  she  pleases  my  ears!"  and  Jewell's 
pen  was  forced  to  give  place  to  the  tinkling  of  this  new  lady.f 
Jewell,  about  this  time,  was  one  of  the  notaries  appointed  to 
assist  Cranmer  at  his  trial. 

In  these  difficulties,  Jewell  went  on  foot  to  Cleve,  to  obtain 
Parkhurst's  advice  and  assistance,  but  found  he  had  left  the 
country  on  tlie  restoration  of  the  mass.  Poor  Jewell  was  forced 
to  return  to  Oxford,  where  he  arrived  almost  dead  from  the 
fatigue  of  a  long  journey  on  foot,  in  bitter  cold  and  snowy 
weather. 

Two  short  letters,  written  by  Jewell  to  his  tutor  Parkhurst, 
soon  after  the  accession  of  Queen  Mary,  when  the  latter  had 
been  deprived  of  his  benefice,  and  was  in  concealment,  may  in- 
terest the  reader.  The  originals  are  in  Latin  ;  the  first  was  dated 
October  15.  "  My  Parkhurst,  mine  own  Parkhurst,  what  may 
I  suppose  that  you  are  doing  at  the  present  time.  Are  you 
dead  or  alive  1  Are  you  weeping  (in  fletu)  or  in  the  Fleet  (flelo.)| 

*  Skilfully  uniting  congratulations  with  expressions  of  regret. 

t  We  learn  from  Fox  that  among  other  inducements  to  persuade  his 
students  to  return  to  poperv,  Tresham  promised  them  a  valuable  set  of 
popish  vestments,  and  "  the  "lady  bell  of  Bampton,  which  should  make  the 
sweetest  ring  in  England." 

X  The  Fleet  prison,  where  many  of  the  protestant  ministers  already 
were  confined.  This  sort  of  play  upon  words  was  then  common,  even 
in  the  most  serious  compositions. 


Persecuted  by  the  Papists.  5 

Assuredly,  the  equanimity  of  your  mind  ever  was  such  that  I 
cannot  doubt  but  you  account  all  these  afflictions,  whatever  they 
are,  as  for  good. — News  with  us  there  is  none.  Of  old  things 
there  is  too  much.  Unless  it  be  troublesome  to  you,  write  I 
beseech  you  what  is  become  of  Harley,*  how  your  own  affairs 
stand,  what  you  hope,  and  what  you  fear." 

In  another  letter,  dated  22d  October,  he  writes,  "  Parkhurst, 
what  shall  I  now  write  to  you,  or  rather  why  should  I  be  silent  1 
I  have  now  for  a  considerable  time  desired  to  know  what  you 
are  doing,  what  you  have  done,  and  where  you  are.  Although 
Cleve  be  taken  from  you,  and  all  other  matters  are  changed, 
yet  I  trust  that  your  mind  can  neither  be  taken  away  nor 
changed." 

Jewell's  adversaries  now  combined  to  effect  his  destruction. 
Marshall,  dean  of  Christ  Church,  who  had  changed  his  religion 
twice  already,  and  did  so  again  afterwards,  felt  Jewell's  conduct 
to  be  a  reproof  to  himself,  and  by  the  newly  appointed  inquisi- 
tors, sent  a  list  of  popish  doctrines  to  which  he  was  commanded 
to  subscribe,  upon  pain  of  suffering  the  penalties  of  heresy. 
Jewell,  "  brought  into  such  straits,  having  no  other  counsellors 
in  this  heavy  encounter  than  horror  without,  and  frailty  with- 
in," being  allowed  no  time  or  opportunity  to  consult  his  friends, 
or  to  consider  the  subject,  took  the  pen,  and  saying,  "Have  you 
a  mind  to  see  how  well  I  can  write  ?"  hastily  subscribed  his 
name  in  St.  Mary's  Church.  But  this  did  not  mitigate  the  rage 
of  his  enemies.  They  knew  his  affection  for  Peter  Martyr,  and 
would  be  satisfied  by  nothing  but  his  life.  Jewell's  case  was 
now  most  lamentable,  his  friends  forsook  him  on  account  of  his 
sinful  compliance,  while  his  enemies  pursued  him  like  a  wounded 
deer.  In  a  critical  moment  he  resolved  to  flee  for  his  life. 
This  resolution  was  taken  just  in  time.  Had  he  remained  in 
Oxford  another  night,  he  would  not  have  been  suffered  to 
escape,  or  had  he  followed  the  direct  road  to  London,  he  would 
have  been  overtaken  and  brought  back  !  But  he  missed  his 
road,  so  that  the  pursuers  were  disappointed.  He  was  found 
by  Augustine  Bernher,  Latimer's  faithful  friend  and  attendant, 
lying  upon  the  ground,  almost  dead  with  vexation,  weariness, 
and  cold.  Bernher  set  him  upon  his  own  horse,  and  conveyed 
him  to  Mrs.  Warcup,  who  was  a  zealous  friend  to  the  protest- 
ants,  and  to  whom  several  of  the  letters  of  the  martyrs  are  ad- 
dressed. She  entertained  Jewell  for  a  time,  and  then  had  him 
conducted  in  safety  to  London,  where  he  lay  concealed  until  he 
escaped  to  the  continent  by  the  assistance  of  sir  Nicholas 
Throgmorton,  who  supplied  him  with  money,  and  procured  him 
a  passage. 

Jewell  arrived  in  safety  at  Frankfort,  where  he  found  several 
of  his  former  friends,  and  other  protestant  exiles,  by  whom  he 

*  Bishop  of  Hereford ;  he  was  deprived,  and  lived  in  concealment. 
He  died  near  the  end  of  Queen  Mary's  reign. 
Jewell.  2 


6  Jewell. — Life. 

was  received  with  much  kindness.  They  rejoiced  at  his  coming, 
which  was  unlocked  for  on  account  of  his  subscription  to  the 
doctrines  of  popery.  They  advised  him  publicly  to  confess  his 
error ;  this  he  did  openly  before  the  congregation  on  the  next 
Lord's  day,  after  preaching  a  most  excellent  sermon,  saying, 
"It  was  my  abject  and  cowardly  mind,  and  faint  heart,  that 
made  my  weak  hand  commit  this  wickedness."  Having  uttered 
these  words  with  many  tears,  he  offered  up  a  fervent  prayer  to 
God  almighty  for  his  pardon,  and  afterwards  besought  the  for- 
giveness of  the  church.  All  present  were  deeply  affected, 
and  ever  afterwards  esteemed  him  the  more  for  his  ingenuous 
repentance. 

His  biographer  observes,  "  It  is  an  easy  thing  for  those  that 
were  never  tried,  to  censure  the  frailty  of  those  who  have 
truckled  for  some  time  under  the  shock  of  a  mighty  temptation  ; 
but  let  such  remember  St.  Paul's  advice,  'Let  him  that  standeth 
take  heed  lest  he  fall.'  This  great  man's  fall  shall  ever  be  my 
lesson,  and  if  this  glistening  jewel  were  thus  clouded  and  foiled, 
God  be  merciful  to  me  a  sinner." 

Jewell  had  not  been  long  at  Frankfort  when  he  was  invited 
by  Peter  Martyr  to  come  to  him  at  Strasburg.  Martyr  was 
then  settled  there,  having  with  some  difficulty  obtained  permis- 
sion to  withdraw  to  the  continent.  Many  at  Oxford  desired  to 
proceed  against  him,  but  he  had  been  invited  to  England  upon 
the  public  faith.  The  restoration  of  popery  pained  him  very 
deeply  ;  hearing  the  students  called  to  mass,  and  the  tinkling  of 
the  sacring  bell,  used  in  that  service,  he  exclaimed,  with  a  sigh 
♦'That  little  bell  overturns  all  my  instructions."  Four  years 
afterwards  the  remains  of  Martyr's  wife  were  taken  from  the 
grave  by  order  of  Cardinal  Pole,  at  the  procurement  of  Dr. 
Marshall,  and  buried  in  a  dunghill  !"* 

Martyr  felt  much  esteem  for  Jewell,  and,  having  persuaded 
him  to  come  to  Strasburg,  kept  him  as  an  inmate  in  his  family. 
Jewell  was  serviceable  in  the  preparation  of  Martyr's  comment 
on  the  book  of  Judges,  and  was  accustomed  to  read  to  him 
every  day  from  the  fathers,  particularly  Augustine,  with  whose 
works  they  both  were  much  delighted.  Grindal,  Ponet,  Sandys, 
and  other  eminent  English  protestant  divines,  then  resided  at 
Strasburg. 

At  this  time  Martyr  was  invited  by  the  senate  of  Zurich  to 
fill  the  office  of  Hebrew  professor  and  expositor  of  scripture. 
He  was  accompanied  by  Jewell,  who  found  Pilkington  and 
several  more  of  his  exiled  countrymen  residing  there.  These 
exiles  found  a  kinder  reception  among  the  Helvetian  divines 
than  among  the  Lutherans.  The  painful  disputes  respecting 
the  sacrament  had  so  embittered  the  minds  of  the  latter,  that 

*  After  the  accession  of  Queen  Elizabeth,  they  were  restored  to  a 
more  honorable  place  of  sepulture,  and  mixed  with  the  remains  of  St. 
Frideswide,  that  if  popery  were  again  restored,  they  might  be  secure  from 
insult. 


His  exile  and  return.  7 

they  treated  the  English  exiles  with  much  harshness,  notwith- 
standing the  interference  of  Melancthon  in  their  favor.  Those 
in  Switzerland  were  chiefly  supported  by  some  London  mer- 
chants, till  Gardiner  discovered  their  benefactors,  whom  he 
fined  and  punished,  threatening  that  he  would  soon  "  make  the 
exiles  eat  their  fingers'  ends  for  hunger ;"  this  fate  was,  how- 
ever, averted  by  the  liberality  of  those  who  had  afforded  them 
protection.  At  this  time  Jewell  appears  to  have  visited  Italy, 
and  at  Padua  he  contracted  a  friendship  with  Scipio,  a  gentle- 
man of  Venice,  to  whom  he  afterwards  wrote  respecting  the 
council  of  Trent.  During  the  four  years  of  his  exile,  Jewell 
studied  diligently,  and  consoled  his  companions ;  often  saying, 
that  while  their  brethren  at  home  endured  such  bitter  tortures 
and  horrid  martyrdoms,  they  could  not  reasonably  expect  to  be 
at  ease :  but  concluding  always,  "  These  things  will  not  last 
for  an  age."  When  the  troubles  arose  at  Frankfort  respecting 
the  use  of  the  English  liturgy,  Jewell  endeavored  to  promote 
peace,  though  without  success. 

Queen  Mary  died  on  the  17th  November,  1558,  when  Jewell 
and  other  English  exiles  hastened  home.  On  their  arrival  they 
found  affairs  in  much  disorder,  but  tending  rapidly  to  a  revival 
of  the  reformation. 

Without  entering  minutely  into  the  history  of  that  period,  it 
may  be  stated,  that  during  the  life  of  her  sister,  Elizabeth  had 
conformed  outwardly  to  the  Romish  religion  :  but  her  attach- 
ment to  the  protestant  faith  was  so  well  known  that  several 
attempts  had  been  made  by  the  bigoted  Romanists  to  procure  her 
death.  She  was  preserved  chiefly  by  the  interference  of  king 
Philip,  actuated  by  political  considerations.  The  tidings  of 
Mary's  death,  and  the  accession  of  Elizabeth,  were  received 
with  a  general  demonstration  of  joy.  On  her  approach  to 
London  she  was  met  by  the  Romish  bishops,  whom  she  received 
with  courtesy,  excepting  Bonner,  from  whom  she  turned  with 
disgust.  Elizabeth's  situation  was  difficult.  In  natural  dispo- 
sition she  resembled  her  father  in  many  points,  and  would  have 
been  unwilling  to  submit  to  the  usurpations  of  the  popedom, 
even  if  the  fate  of  her  mother,  and  her  own  sufferings  from  the 
papists,  had  not  been  sufficient  to  give  her  an  abhorrence  of 
popery.  But  her  feelings  on  the  subject  of  religion  were  dif- 
ferent from  those  of  her  pious  brother.  Elizabeth's  judgment 
gave  preference  to  the  reformed  faith,  but  she  does  not  appear 
to  have  experienced  that  change  of  heart  which  he  manifested. 
Her  views  therefore,  were  not  so  simple,  nor  her  proceedings  so 
decided,  as  the  real  followers  of  the  truth  desired.  She  had  a 
strong  regard  for  many  points  of  a  ceremonial  nature  main- 
tained by  the  church  of  Rome,  and  she  might  have  inclined  to 
favour  its  principles  still  more,  had  not  the  pope  expressed  him- 
self with  much  violence  on  being  informed  of  her  accession. 
He  told  the  English  resident  at  Rome  that  England  was  a  de- 
pendence upon  the  Romish  see ;  that,  being  illegitimate,  Eliza- 


8  Jewell. — Life. 

beth  could  not  succeed  to  the  crown,  that  she  deserved  no  favour 
from  him  ;  but  if  she  would  renounce  her  pretensions  and  refer 
the  matter  wholly  to  him,  he  would  act  towards  her  with 
fatherly  affection,  and  would  be  as  favorable  as  the  dignity  of  the 
apostolic  see  permitted  !  Elizabeth  and  her  councillors  imme- 
diately broke  off  all  intercourse  with  the  court  of  Rome.  In 
this  affair,  as  in  the  papal  proceedings  towards  Henry  VIK,,  the 
reformation  was  facilitated  by  the  conduct  of  the  pontiffs  them- 
selves. Neither  Elizabeth  nor  her  father  could  brook  the  papal 
usurpations. 

The  persecutions  were  stopped  immediately  after  the  acces- 
sion of  Elizabeth,  and  the  prisoners  in  confinement  were  speed- 
ily released.  The  exiles  soon  began  to  arrive,  their  brethren 
who  had  remained  concealed  came  forward,  and  the  doctrines 
of  truth  were  again  publicly  set  forth.  But  as  the  Romanists 
did  not  willingly  relinquish  their  power  much  confusion  pre- 
vailed. To  prevent  evil  consequences,  silence  was  imposed 
for  a  short  time  upon  the  divines  of  both  parties,  and  some  of 
the  most  bigoted  papists,  who  endeavored  to  excite  tumults, 
were  imprisoned.  The  reformation  now  proceeded  under  the 
direction  of  the  queen  and  the  parliament ;  the  authority  of  the 
pope  was  renounced,  the  persecuting  statutes  were  repealed, 
and  protestantism  again  became  the  religion  of  the  land,  for 
which  succeeding  generations  are  indebted  to  Elizabeth  as  the 
instrument.  Many  circumstances  made  it  easier  for  her  to 
pursue  a  different  course ;  and,  though  she  cannot  be  delineated 
as  a  follower  of  Christ,  there  is  much  cause  for  thankfulness 
that  she  was  a  protestant  upon  principle.  As  such,  she  afforded 
protection  to  the  reformers,  and  was  raised  up  to  be  "  a  nursing 
mother"  to  the  protestant  churches  of  England. 

For  farther  general  details  of  the  English  reformation,  the 
reader  must  be  referred  to  the  histories  of  that  period.  Many 
events,  however,  are  noticed  in  a  valuable  collection  of  letters 
from  Jewell  to  Martyr  and  other  continental  reformers,  pre- 
served at  Zurich.  These  were  printed  by  Burnet,  from  au- 
thenticated copies,  sent  to  him  by  the  public  authorities  of  that 
city.  Some  account  of  this  correspondence  may  be  here  intro- 
duced, as  the  letters  present  a  lively  delineation  of  the  difficul- 
ties with  which  the  reformers  had  to  contend  in  the  early  part 
of  the  reign  of  queen  Elizabeth,  and  exhibit  Jewell's  senti- 
ments and  views  upon  many  points. 

In  a  letter  written  by  Jewell,  January  26th,  1559,  while  on 
his  journey  homewards,  he  states  that  Sandys  and  others  had 
arrived  in  England,  where  they  were  well  received  by  the  new 
queen,  and  that  several  bishoprics  were  void.*  He  mentions 
bishop  White's  funeral  sermon  for  queen  Mary,  from  the  text 
"  I  praised  the  dead  more  than  the  living,"  and  says  he  had 

*  Several  Romish  bishops  died  about  the  same  time  as  queen  Mary. 


Disputation  with  the  papists.  9 

therein  represented  that  it  would  be  a  good  deal  to  kill  the 
exiles.  The  queen  had  prohibited  both  parties  from  preaching' ; 
which  some  accounted  for  because  at  the  time  there  was  only- 
one  protestant  preacher  in  London,  others  said  that  it  was  to 
prevent  disputes  about  ceremonies.  He  adds,  "Whatever  it  be, 
I  wish  that  our  people  may  not  proceed  with  too  much  pru- 
dence and  policy  in  the  cause  of  God." 

On  March  the  20th,  Jewell  writes  that  he  arrived  in  England 
on  the  fifty-seventh  day  after  he  left  Zurich,  which  appears  to 
have  been  about  the  middle  of  January.  He  had  not  found 
matters  in  so  good  a  state  as  he  expected.  As  yet  the  pope's 
authority  was  not  cast  off;  as  yet  true  religion  was  not  restored  ; 
masses  were  still  said ;  the  Romish  bishops  displayed  the  same 
pomp  and  insolence,  and  were  a  great  hinderance  to  the  reform- 
ation. The  queen  openly  favoured  their  cause  ;  but  was  de- 
terred from  any  innovations  by  the  leaders  of  her  council  and 
the  Spanish  ambassador;  however,  she  proceeded  with  pru- 
dence, courage,  and  piety,  though  slower  than  they  could  wish. 
A  public  disputation  was  to  be  held  between  the  leading  pro- 
testant clergy  and  the  papists,  in  which  the  former  intended  to 
maintain  that  it  is  contrary  to  the  word  of  God,  for  the  public 
prayers  and  administration  of  the  sacrament  to  be  in  a  tongue 
unknown  to  the  people.  He  mentions  that  the  queen  spoke 
with  much  esteem  of  Martyr,  and  read  his  letters  repeatedly 
with  much  pleasure.  Brooks,  the  popish  bishop  of  Gloucester, 
a  man  of  impure  life,  had  lately  died,  and  when  dying  ex- 
claimed that  he  was  damned. 

On  Friday,  31st  March,  the  disputation  was  held.  It  had 
been  previously  settled  that  all  the  arguments  should  be  in 
writing.  This  the  Romanists  evaded  ;  and  being  permitted  to 
state  their  reasons  orally.  Dr.  Cole  spoke  at  considerable  length, 
with  much  vehemence  and  gesticulation,  and  was  continually 
prompted  by  his  associates.  Dr.  Home,  afterwards  bishop  of 
Winchester,  then  read  the  document  he  had  prepared  on  the 
part  of  the  protestants ;  it  was  temperate,  able,  and  convincing. 
The  conference  was  then  adjourned  till  the  following  Monday, 
when  the  Romanists  desired  again  to  go  over  the  subject 
already  discussed,  and  did  every  thing  in  their  power  to  cause 
irritation  and  delay.  They  refused  to  proceed  in  the  regular 
course  which  had  been  agreed,  and  finally  broke  up  the  confer- 
ence. By  this  conduct  they  much  injured  their  cause  in  the 
public  estimation. 

On  the  6th  of  April,  Jewell  sent  Martyr  an  account  of  this 
public  disputation,  full  particulars  of  which  are  given  by  Fox. 
Jewell  was  one  of  the  persons  appointed  to  take  a  part  in  the 
discussion,  and  earnestly  desired  that  such  conferences  might  be 
continued,  in  order  that  the  truth  should  clearly  appear.  He 
describes  Dr.  Cole  as  reproaching  the  protestants  in  the  most 
abusive  manner.  The  subject  first  in  dispute  was  respecting 
prayers  in  an  unknown  tongue.  With  much  solemnity,  Cole 
2* 


10  Jewell. — Life. 

asserted  that  the  apostles  had  divided  their  work  into  the  east- 
ern and  western  churches.  The  first,  he  said,  was  assigned  to 
Peter  and  Paul,  who  directed  that  all  belonging  to  the  Roman 
church,  that  is  nearly  the  whole  of  Europe,  should  be  taught  in 
Latin.  The  eastern  churches  were  assigned  to  the  other  apos- 
tles, and  there  all  was  to  be  taught  in  Greek.  He  was  not 
afraid  to  urge  one  of  the  most  obnoxious  dogmas  of  popery, 
declaring  that  it  was  not  expedient  that  the  people  should  under- 
stand the  public  worship.  Ignorance,  he  said,  was  the  mother 
of  real  piety  !  At  such  arguments,  Jewell  rightly  supposed 
that  Martyr  would  smile. 

On  April  the  28th,  Jewell  wrote  again  to  his  beloved  friend. 
He  speaks  of  the  earnestness  with  which  the  bishops  contended  ' 
in  support  of  popery,  whereby  the  progress  of  truth  was  de- 
layed, and  the  cause  of  religion  hindered.  Feckenham,  abbot 
of  Westminster,  had  openly  contended  in  parliament  that  the 
Nazarites,  the  prophets,  the  apostles,  and  Christ  himself,  were 
monks  !  There  was  a  design  for  seizing  the  bishops'  manors, 
and  endowing  them  instead  with  the  impropriations  formerly 
belonging  to  the  monasteries.  Schools,  and  matters  connected 
with  learning,  were  neglected.  Some  much  desired  to  unite 
more  closely  with  the  Lutherans ;  but  they  had  exhibited  their 
articles  of  religion  and  doctrine  to  the  queen,  and  had  not  in 
the  least  departed  from  the  Strasburg  confession.* 

The  painful  feelings  under  which  Jewell  wrote  these  letters, 
doubtless  were  rendered  more  severe  by  the  earnestness  with 
which  Romish  principles  had  been  defended  in  the  house  of 
commons  during  this  session  of  parliament,  which  terminated 
by  dissolution  on  the  8th  of  May.  It  is  true  that  much  was 
effected  towards  the  re-establishment  of  the  reformation ;  but 
not  without  considerable  difficulty.  The  unblushing  effrontery 
with  which  the  Romish  members  justified  their  proceedings 
considerably  injured  their  cause.  Among  others.  Dr.  Story 
openly  avowed  the  active  part  he  had  taken  in  persecuting  the 
protestants,  expressing  his  regret  that  he  had  not  done  much 
more  !  He  told  the  house  that  he  threw  a  fagot  at  the  face  of 
one  of  the  martyrs,  whom  he  called  earwigs,  when  singing  a 
psalm  at  the  stake  at  Uxbridge,  and  set  a  bush  of  thorns  under 
his  feet.  He  added,  that  he  saw  nothing  to  be  ashamed  or  sorry 
for,  but  that  it  grieved  him  they  had  laboured  only  about  the 
young  and  little  twigs,  whereas  they  should  have  struck  at  the 
root.  By  this,  it  was  well  known,  he  meant  the  queen  herself! 
In  the  convocation,  also,  strong  efforts  were  made  to  support  the 
Romish  faith. 

On  May  the  15th,  after  the  dissolution  of  the  parliament,  the 
bishops  were  summoned  to  attend  the  council,  and  admonished 
to  obey  the  acta  recently  passed.     On  this  occasion  archbishop 

*  Or  the  Tetrapolitan  Confession. 


Progress  of  the  Reformation.  11 

Heath  reminded  the  queen  of  her  sister's  submission  to  the  see 
of  Rome,  and  her  engagement,  in  consequence,  to  suppress 
heresy ;  from  which  he  asserted  Elizabeth  could  not  recede. 
Queen  Elizabeth  made  a  memorable  and  spirited  reply,  which 
is  given  by  Strype  from  the  authority  of  sir  Henry  Sidney.  She 
told  the  papal  prelates  that  as  Joshua  declared,  "  I  and  my 
house  will  serve  the  Lord,"  so  she  and  her  realm  were  deter- 
mined to  serve  Him,  and  added  a  full  declaration  of  her  firm 
resolve  not  to  submit  to  the  usurpation  of  the  bishop  of  Rome. 
This  much  encouraged  the  supporters  of  the  reformation,  and 
justifies  Jewell's  statements  respecting  the  queen.  The  Romish 
bishops  shortly  after  were  deprived,  but  were  suffered  to  live  in 
retirement.  Even  Bonner  was  only  imprisoned  in  the  Marshal- 
sea,  where  he  lived  till  his  death  in  1569,  abhorred  and  exe- 
crated by  all  good  men,  but  indulging  in  gluttony  and  liber- 
tinism. The-  popular  indignation  at  his  cruelties  was  so  great, 
that  his  body  was  committed  to  the  grave  by  night,  lest  his 
remains  should  be  insulted  by  some  whose  friends  or  relatives  he 
had  caused  to  be  burned. 

In  one  of  his  letters  Jewell  writes  that  Bonner,  when  impri- 
soned in  the  Tower,  addressed  some  criminals  also  confined 
there,  as  "  friends  and  neighbors,"  upon  which  one  of  them 
called  him  a  beast,  and  told  him  to  go  to  the  place  he  deserved, 
and  find  his  friends  there ;  adding,  "I  killed  but  one  man,  upon 
a  provocation,  and  do  truly  repent  of  it ;  but  you  have  killed 
many  holy  persons,  of  all  sorts,  without  any  provocation  from 
them,  and  are  hardened  in  your  impenitence." 

Of  the  whole  number  of  the  Romish  clergy  in  England, 
fourteen  bishops,  thirty-four  other  dignitaries,  fifteen  heads  of 
colleges,  and  less  than  two  hundred  priests  and  other  ecclesias- 
tics refused  their  assent  to  the  measures  of  reformation ;  the 
rest  all  complied,  at  least  outwardly.  The  few  monastic  estab- 
lishments which  had  been  refounded  were  now  broken  up.  The 
Spanish  ambassador  obtained  permission  to  transfer  the  inmates 
of  three  of  them  to  the  continent,  where  they  afterwards 
assisted  the  conspirators  against  Elizabeth.  On  the  21st  of 
June  the  English  liturgy  was  again  restored.  Shortly  after,  the 
vacant  sees  were  filled  by  protestants. 

On  his  arrival  in  England,  Jewell  was  received  by  Nicholas 
Culvervvell,  a  citizen  of  London,  residing  in  Thames-street, 
with  whom  he  abode  three  months.  The  lord  Williams,  of 
Thame,  being  ill,  then  sent  for  him,  and  with  him  he  stayed 
some  time,  during  which  he  probably  visited  Oxford. 

On  May  22d,  Jewell  wrote  to  Bullinger.  He  was  encou- 
raged by  the  queen's  recent  proceedings,  and  says,  "That  you 
exhort  us  to  proceed  with  activity  and  courage  is  a  spur  not 
only  acceptable,  but  also  almost  necessary.  For  we  now  have 
to  do,  not  only  with  adversaries,  but  also  with  friends  who  fell 
from  us  in  late  years,  and  united  with  the  enemy,  and  who  now 
oppose  U3  much  more  strongly  and  obstinately."  The  Spaniards 


12  Jewell. — Life. 

had  much  corrupted  the  morals  of  the  nation ;  but  the  protes- 
tant  clergy  did  and  would  do  what  they  could.  God  would  bless 
their  efforts,  and  give  increase ;  but  as  yet  they  hardly  appeared 
to  be  returned  from  exile.  He  adds,  "  We  have  a  prudent  and 
pious  queen  who  favours  us.  Religion  is  restored  to  the  same 
state  as  in  king  Edward's  time ;  to  which  I  doubt  not  your  let- 
ters and  exhortations,  and  those  of  your  state,  have  much  con- 
tributed." He  then  mentions  that  the  queen  did  not  wish  to  be 
styled  or  addressed  as  head  of  the  English  church.  He  laments 
the  state  to  which  the  universities  had  been  brought.  At  Ox- 
ford there  were  hardly  two  persons  of  their  sentiments :  Soto 
and  the  other  Spanish  friar  had  so  completely  rooted  up  all  that 
Martyr  had  so  well  planted.  It  seemed  scarcely  possible  that 
such  devastation  could  have  been  made  in  so  short  a  period. 
He  adds,  "  Wherefore,  although  it  would  give  me  great  plea- 
sure to  see  in  England  even  a  dog  belonging  to  Zurich,  I  can- 
not at  this  time  wish  you  to  send  your  young  people  to  us,  either 
for  learning  or  religion,  unless  you  desire  to  have  them  returned 
wicked  and  barbarians." 

Lord  Russell  was  exerting  himself  to  promote  religion.  He 
was  sensible  of  the  kindness  the  exiles  had  experienced  at 
Zurich,  and  anxiously  inquired  how  he  could  send  their  benefac- 
tors a  grateful  acknowledgement.  Jewell  replied  that  nothing 
would  be  more  acceptable  to  them  than  for  his  lordship  studi- 
ously to  endeavor  to  propagate  Christ's  religion ;  which  lord 
Russell  promised  to  do. 

In  another  letter,  written  about  the  same  period,  Jewell  la- 
ments the  indifference  of  the  protestants  when  compared  with 
the  recent  zeal  of  the  papists.  He  says,  "  Christ  was  then 
expelled  by  his  enemies;  he  is  now  kept  out  by  his  friends."  He 
regretted  the  queen's  retaining  a  crucifix  in  her  chapel. 

In  August,  1559,  he  wrote  with  better  expectations;  the 
queen  was  well  animated,  the  people  everywhere  "  thirsting  for 
religion."  He  was  about  to  commence  a  visitation  of  the 
western  counties.  In  this  letter  he  also  mentions  the  probabil- 
ity of  his  being  appointed  bishop  of  Salisbury,  The  visitation 
here  referred  to  was  general  throughout  England ;  its  objects 
were  the  reforming  many  abuses  which  still  remained,  and  pro- 
moting the  knowledge  of  true  religion. 

From  this  visitation  Jewell  returned  on  the  1st  of  Novem- 
ber, and  wrote  to  Martyr  the  day  following.  He  says,  "  We 
found  everywhere  the  minds  of  the  people  well  inclined 
towards  religion,  even  where  least  expected.  The  manner  in 
which  the  harvest  and  forests  of  superstition  sprung  up  in  the 
dark  Marian  days  is  beyond  belief  We  found  everywhere 
superstitious  relics  of  saints,  the  nails  with  which  in  their  folly 
they  believe  Christ  was  fastened,  and  I  know  not  how  many 
pieces  of  the  holy  cross !  The  number  of  witches  and  sorcerers 
is  increased  everywhere.  The  cathedrals  are  mere  dens  of 
robbers ;  or  any  worse  or  fouler  appellation  may  be  given  them. 


Appointed  bishop  of  Salisbury.  13 

If  there  be  any  obstinate  malice,  it  is  amon^  the  priests ;  those 
especially  who  were  formerly  of  our  opinions."  Many  such 
ministers  were  deprived.  He  adds,  "  The  papal  army  has  fallen 
almost  of  itself;  unless  help  be  wanting,  we  cannot  be  appre- 
hensive as  to  religion."  On  the  same  day  he  wrote  to  another 
correspondent,  who  had  congratulated  him  on  his  appointment. 
He  says,  that  as  yet  he  was  only  nominated  ;  and  expresses  his 
hope  that  the  bishops  would  be  pastors,  labourers,  and  watch- 
men. To  promote  this  the  larger  revenues  were  to  be  reduced, 
so  that  they  would  not  be  expected  to  live  with  such  pomp  as 
formerly,  but  might  have  more  leisure  to  attend  to  Christ's 
flock. 

On  the  5th  of  November  he  wrote  again,  lamenting  the  ear- 
nestness of  some  about  certain  rituals  and  vestments,  which  he 
wishes  were  prohibited.  He  regrets  the  little  care  taken  with 
respect  to  education.  There  was  much  talk  that  Martyr  would 
again  be  invited  over  ;  but  Jewell  feared  that  the  Saxon,  or 
Lutheran  influence  would  prevail. 

On  the  16th  of  the  same  month  he  wrote  in  a  more  gloomy 
strain.  Differences  had  begun  to  prevail  on  the  subject  of  cer- 
emonials. He  says,  that  foolish  ceremonies  still  abounded. 
The  silver  crucifix  remained  in  the  queen's  chapel.*  The  uni- 
versities, Oxford  especially,  where  Martyr  had  taught,  still  lay 
desolate,  without  piety,  without  religion,  without  teachers,  or 
any  attempt  to  promote  literature.  Many  persons  desired  that 
Martyr  should  come  over  ;  Jewell  wished  it,  but  such  was  the 
uncertain,  fluctuating,  unstable,  "island-like"  state  of  affairs, 
that  he  would  rather  hear  of  Martyr's  safety  at  a  distance  than 
see  him  present  and  in  danger.  At  that  time  the  state  of  poli- 
tical affairs  was  very  threatening;  an  invasion  fi:ora  France 
being  expected. 

After  his  return  from  the  visitation,  Jewell  was  consecrated 
bishop  of  Salisbury.  He  had  not  sought  this  promotion.  Being 
deeply  impressed  with  a  sense  of  the  importance  of  the  office, 
he  often  repeated  the  words,  "  He  that  desireth  a  bishopric,  de- 
sireth  a  work."  (1  Tim.  iii.  1.)  "And  surely,"  adds  his  biog- 
rapher, "  if  ever  to  any,  to  him  his  bishopric  was  a  continual 
'  work '  of  ruling  and  governing ;  not  merely  by  the  pastoral 
staff*  of  his  jurisdiction  in  his  consistory,  but  also  in  the  court 
of  men's  consciences,  by  the  golden  sceptre  of  God's  word 
preached."  He  found  his  diocese  in  a  most  disordered  state. 
The  revenues  had  been  so  miserably  impoverished  by  the  con- 
duct of  his  popish  predecessor,  bishop  Capon,  that  he  com- 
plained he  could  not  have  the  assistance  he  needed :  "  There 
was  never  a  good  living  left  him  that  would  maintain  a  learned 
man.  For  the  Capon  has  devoured  all ;  because  he  hath  either 
given  away  or  sold  all  the  ecclesiastical  dignities  and  livings." 

*  This  crucifix  occasioned  many  apprehensions  to  the  reformers.  See 
Tracy's  letter  respecting  it.    Tindai,  p.  348 


14  Jewell. — Life. 

The  additional  labour  which  in  consequence  fell  upon  Jewell 
hastened  him  to  the  grave. 

His  next  letter  to  Martyr  is  dated  4th  February,  1560.  The 
controversy  about  crucifixes  was  very  bitter.  Many  good  men 
were  inclined  to  favour  them.  The  following  day  there  was  to 
be  a  conference  on  the  subject.  He  expected  not  to  be  a  bishop 
when  he  wrote  again,  being  informed  that  none  would  be 
allowed  to  retain  that  office  who  did  not  consent  to  crucifixes 
being  set  up  in  all  the  churches. 

March  the  5th,  Jewell  wrote  that  a  change  appeared  visible 
among  the  people.  This  had  been  much  promoted  by  inviting 
the  congregations  to  sing  psalms  in  public  worship,  according 
to  the  plan  generally  adopted  upon  the  continent.  It  began  at 
one  church  in  London,  St.  Antholin's,  and  the  example  was 
soon  adopted  in  others.  At  Paul's  cross  sometimes  there  were 
six  thousand  persons  singing  together.  The  Romish  priests 
were  become  objects  of  derision,  and  the  popish  bishops  were 
called  executioners  to  their  faces. 

From  the  time  of  the  conference  being  broken  off  by  the  Ro- 
manists, Jewell  had  been  anxious  publicly  to  expose  the  errors 
of  popery,  and  in  November  1559,  he  preached  at  Paul's  cross, 
when  he  boldly  attacked  the  pretensions  of  the  Romish  church, 
respecting  the  antiquity  of  its  doctrines.  He  spoke  against  these 
claims  in  a  manner  which  even  many  protestants  apprehended 
he  would  hardly  be  able  to  support.  But  Jewell  well  knew  the 
ground  he  had  taken.  On  the  Sunday  before  Easter,  March  30, 
1560,  he  again  preached  at  Paul's  cross,  to  an  immense  con- 
gregation. His  text  was  1  Cor.  xi.  23.  "  For  I  have  received 
of  the  Lord  that  which  also  I  delivered  unto  you,  that  the  Lord 
Jesus,  the  same  night  in  which  he  was  betrayed,  took  bread, 
&c."  when  he  referred  to  his  former  sermon,  and  repeated  his 
arguments,  complaining  that  although  many  had  spoken  against 
them  in  private,  no  scholar  had  come  forward  to  meet  him  pub- 
licly. He  summed  up,  by  giving  his  adversaries  a  challenge  in 
twenty-seven  particulars,  which  he  had  a  short  time  previously 
stated  in  a  sermon  at  court.     They  are  as  follows : — 

"  If  any  learned  man  of  our  adversaries,  or  all  the  learned 
men  that  be  alive,  be  able .  to  bring  any  one  sufficient  sentence 
out  of  any  old  catholic  doctor,  or  father,  or  general  council,  or 
holy  scripture,  or  any  one  example  in  the  primitive  church  du- 
ring the  first  six  hundred  years,  whereby  it  may  clearly  and 
plainly  be  proved — 1.  That  there  was  at  any  time  any  private 
masses  in  the  world.  2.  Or  that  there  was  then  any  commu- 
nion ministered  unto  the  people  under  one  kind.  3.  Or  that  the 
people  had  their  common-prayer  in  a  strange  tongue  that  the 
people  understood  not.  4.  Or  that  the  bishop  of  Rome  was 
then  called  an  universal  bishop,  or  the  head  of  the  universal 
church.  5.  Or  that  the  people  were  then  taught  to  believe  that 
Christ's  body  is  really,  substantially,  corporeally,  carnally,  or 
naturally  in  the  sacrament.     6.  Or  that  his  body  is  or  may  be 


JewelVs  challenge  to  the  papists.  15 

in  a  thousand  places  or  more  at  one  time.  7.  Or  that  the 
priest  did  then  hold  up  the  sacrament  over  his  head.  8.  Or  that 
the  people  did  then  fall  down  and  worship  it  with  godly  honour. 
9.  Or  that  the  sacrament  was  then,  or  now  ought  to  be,  hanged 
up  under  a  canopy.  10.  Or  that  in  the  sacrament,  after  the 
words  of  consecration,  there  remained  only  the  accidents  and 
shows,  without  the  substance  of  bread  and  wine.  11.  Or  that 
then  the  priest  divided  the  sacrament  into  three  parts,  and 
afterwards  received  himself  alone.  12.  Or  that  whosoever  had 
said  the  sacrament  is  a  figure,  a  pledge,  a  token,  or  a  remem- 
brance of  Christ's  body,  had  therefore  been  adjudged  for  an 
heretic.  13.  Or  that  it  was  lawful  then  to  have  thirty,  twenty, 
fifteen,  ten,  or  five  masses  said  in  the  same  church  in  one  day. 
14.  Or  that  images  were  then  set  up  in  the  churches,  to  the  in- 
tent the  people  might  worship  them.  15.  Or  that  the  lay-peo- 
ple were  then  forbidden  to  read  the  word  of  God  in  their  own 
tongue.  16.  Or  that  it  was  then  lawful  for  the  priest  to  pro- 
nounce the  words  of  consecration  closely,  or  in  private  to  him- 
self. 17.  Or  that  the  priest  had  then  authority  to  offer  up 
Christ  unto  his  Father.  18.  Or  to  communicate  and  receive 
the  sacrament  for  another,  as  they  do.  19.  Or  to  apply  the 
virtue  of  Christ's  death  and  passion  to  any  man  by  the  means  of 
the  mass.  20.  Or  that  it  was  then  thought  a  sound  doctrine  to 
teach  the  people  that  the  mass, '  ex  opere  operate,'  (that  is,  even 
for  that  it  is  said  and  done)  is  able  to  remove  any  part  of  our 
sin.  21.  Or  that  any  Christian  man  called  the  sacrament  his 
Lord,  and  God.  22.  Or  that  the  people  were  then  taught  to 
believe,  that  the  body  of  Christ  remaineth  in  the  sacrament,  as 
long  as  the  accidents  of  bread  and  wine  remain  there  without 
corruption.  23.  Or  that  a  mouse  or  any  other  worm  or  beast 
may  eat  the  body  of  Christ,  (for  so  some  of  our  adversaries  have 
said  and  taught.)  24.  Or  that  when  Christ  said,  '  Hoc  est  cor- 
pus meum,'  the  word,  'hoc'  pointed  not  to  the  bread,  but  to  an 
individuum  vagum,  (or  an  unascertained  quality,)  as  some  of 
them  say.  25.  Or  that  the  accidents,  or  forms,  or  shows  of 
bread  and  wine  are  the  sacraments  of  Christ's  body  and  blood, 
and  not  rather  the  very  bread  and  wine  itself  26.  Or  that  the 
sacrament  is  a  sign  or  token  of  the  body  of  Christ,  that  lieth 
hidden  underneath  it.  27.  Or  that  ignorance  is  the  mother 
and  cause  of  true  devotion  and  obedience.  The  conclusion  is, 
that  I  shall  then  be  content  to  hold  and  subscribe." 

This  sermon  gave  a  most  severe  blow  to  the  popish  religion 
in  England.  Popery  was  generally  odious  for  the  barbarous 
cruelties  so  recently  committed  by  the  professors  of  that  faith 
upon  persons  of  all  ranks,  however  excellent  in  character,  who 
had  differed  from  the  church  of  Rome  during  the  late  reign,  but 
its  claims  to  antiquity,  although  unfounded,  were  still  credited 
by  many.  These  claims  bishop  Jewell  now  disputed,  and  a 
memorable  controversy  ensued. 


16  Jewell. — Life. 

This  challenge,  says  his  biographer,  being  thus  published  in 
so  great  an  auditory,  startled  the  English  papists  both  at  home 
and  abroad,  none  more  than  such  of  our  fugitives  as  had  retired 
to  Louvain,  Douay,  or  St.  Omers,  in  the  Low-Country  provinces 
belonging  to  the  king  of  Spain.  The  business  was  first  agitated 
by  the  exchange  of  friendly  letters  betwixt  bishop  Jewell  and 
Dr.  Henry  Cole,  the  late  dean  of  St.  Paul's;  more  violence 
followed  in  a  book  of  Rastal's,  who  first  appeared  in  the  lists 
against  the  challenger,  followed  by  Dorman  and  Marshall, 
who  severally  took  up  the  argument  to  as  little  purpose ;  the 
first  being  well  beaten  by  Nowell,  and  the  last  by  Calfhill ;  but 
these  were  only  preparatory  skirmishes  in  reference  to  the 
main  encounter,  which  was  reserved  for  the  reverend  challenger 
himself,  and  Dr.  John  Harding,  one  of  the  divines  of  Louvain, 
and  the  most  learned  of  the  college.  The  combatants  were 
born  in  the  same  county,  bred  up  in  the  same  grammar  school, 
and  studied  in  the  same  university ;  both  were  zealous  pro- 
testants  in  the  time  of  king  Edward,  and  both  relapsed  to 
popery  in  the  time  of  queen  Mary  ;  Jewell  for  fear,  and  Harding 
upon  liope  of  favour  and  preferment  by  it.  Jewell's  fall  may 
be  compared  to  that  of  St.  Peter,  which  was  short  and  sudden, 
he  rising  again  by  his  repentance,  and  fortified  more  strongly  in 
his  faith  than  he  was  before ;  but  Harding's  was  like  to  that  of 
the  other  Simon,  premeditated  and  resolved  on,  never  to  be 
restored  again  to  his  former  standing,  so  much  was  there  within 
him  of  the  gall  of  bitterness.  Some  former  differences  had 
been  between  them  in  the  church  of  Salisbury,  whereof  the 
one  was  prebendary,  and  the  other  bishop,  occasioned  by  the 
bishop's  visitation  of  that  cathedral,  in  which  Harding  had  the 
worst,  and  it  was  a  presage  of  a  second  foil  which  he  was  to 
have  in  this  encounter. 

Harding's  first  work  in  answer  to  this  challenge  was  printed 
in  1564.  Jewell  replied  again  to  Harding  in  1565,  to  which 
Harding  wrote  a  rejoinder  in  1566,  and  another  in  1567.  The 
bishop  made  a  further  reply  in  1567,  showing  how  abundantly 
he  was  able  to  make  good  his  challenge.  Several  others  zea- 
lously wrote  against  Jewell's  book  besides  those  already  men- 
tioned. Saunders  discoursed  upon  some  detached  passages,  and 
Stapleton  wrote  a  great  volume  upon  Jewell's  marginal  notes. 
Harding's  language  often  was  abusive ;  in  a  letter  written  to 
Jewell  in  1565,  he  thus  writes: — "Make  ye  not  ministers  of 
tag  and  rag  for  the  Spirit's  sake  1  Clap  me  not  they  the  bare 
bible  upon  the  desk,  and  preach  thereupon  after  their  own 
sense  V  But  such  expressions  are  as  nothing  compared  with 
much  of  his  railing  against  Jewell  and  the  reformation.* 

*  During  the  reign  of  Edward  VI.  Harding  was  chaplain  in  the  family 
of  the  duke  of  Suffolk,  and  very  zealous  against  popery.  Previously  to 
the  accession  of  queen  Mary  he  earnestly  exhorted  a  congregation  in 
London,  to  continue  steadfast  in  the  truth,  if  persecution  should  ?irise.  But 


His  Apology.  17 

Another  and  more  important  branch  of  this  controversy  arose 
from  a  work  which  will  ever  remain  as  one  of  the  records  of 
the  English  reformation.  In  the  year  1562  bishop  Jewell  pub- 
lished, The  Apology  of  the  Church  of  England,  in  Latin,  which 
was  sent  forth  with  the  queen's  authority,  and  by  the  advice  of 
some  of  the  bishops,  as  a  public  confession  of  the  catholic  and 
christian  faith  of  the  English  church,  and  to  give  an  account  of 
the  reasons  of  our  departure  from  the  see  of  Rome.  Also  as  an 
answer  to  the  calumnies  which  were  raised  against  the  English 
church  and  nation,  for  not  submitting  to  the  pretended  general 
council  of  Trent  then  sitting. 

This  apology  being  published  during  the  time  of  the  last 
meeting  of  the  council  of  Trent,  it  was  read  there,  and  seriously 
considered.  Great  threats  were  made  that  it  should  be  answered  ; 
and  accordingly  two  learned  bishops,  one  a  Spaniard  and  the 
other  an  Italian,  undertook  the  task,  but  neither  of  them  pro- 
ceeded therein. 

The  book  rapidly  spread  into  all  the  countries  in  Europe,  and 
was  much  applauded.  It  found  a  passage  into  Rome  itself;  and 
was  translated  into  the  German,  Italian,  French,  Spanish,  and 
Dutch  languages,  and  into  Greek.  It  was  translated  into  En- 
glish by  the  lady  Bacon,  wife  of  sir  Nicholas  Bacon,  lord  keeper 
of  the  great  seal  of  England. 

The  apology  well  deserves  the  character  Humfrey  has  given 
of  it, — his  words  are  these  :  "  It  is  so  drawn,  that  the  first  part 
of  it  is  an  illustration,  and  as  it  were  a  paraphrase  of  the  twelve 
articles  of  the  christian  faith  (or  creed,)  the  second  is  a  short  and 
solid  confutation  of  whatever  is  objected  agamst  the  English 
church.  If  the  order  be  considered,  nothing  can  be  better  ar- 
ranged ;  if  the  perspicuity,  nothing  can  be  more  clear ;  if  the 
style,  nothing  more  terse ;  if  the  words,  nothing  more  select ; 
if  the  arguments,  nothing  stronger." 

Bishop  Jewell  was  especially  encouraged  to  publish  this 
apology  by  Peter  Martyr,  with  whom  he  had  spent  the  greatest 
part  of  his  tmie  when  in  exile.  Martyr  lived  to  see  the  book 
which  he  so  much  desired ;  he  died  at  Zurich,  on  the  twelfth 
day  of  November  following,  after  he  had  expressed  his  esteem 
of  this  work  in  a  letter  which  is  subjoined  to  the  book  in  the 
subsequent  editions.  In  1564  the  university  of  Oxford  conferred 
upon  Jewell,  though  absent,  the  degree  of  doctor  of  divinity  ; 
and  certainly  he  well  deserved  to  have  that  extraordinary  respect 

he  quickly  recanted,  and  a  letter  addressed  to  him  by  lady  Jane  Grey,  still 
remains  a  testimony  against  him.  The  triumph  of  popery  was  short,  but 
Harding  was  one  who^preferred  adhering  to  his  new  principles,  rather  than 
becoming  an  outcast  from  both  parties.  He  retired  to  Louvain,  where  he 
prepared  replies  to  bishop  Jewell's  challenge  and  apology.  He  was  the 
principal  writer  on  the  part  of  the  Romanists,  but  his  misrepresentations, 
appeals  to  spurious  works,  and  his  mere  assertions  in  the  place  of  ar- 
guments, must  be  evident  to  every  candid  examiner  and  lover  of  the  truth. 

Jew^ell,  3 


18  Jewell—Life. 

and  honour  shown  him,  who  was  so  eminently  employed  then  in 
the  service  and  defence  of  the  church. 

The  apology  engaged  Harding's  attention  even  earlier  than 
the  challenge.  In  1564  he  printed  what  he  called  a  confutation 
of  Jewell's  book,  a  defence  of  which  the  bishop  forthwith  began, 
and  it  was  finished  on  the  27th  of  October,  1567,  as  appears 
from  the  epistle  to  Harding  at  the  conclusion. 

Harding  also  put  out  another  piece,  which  he  entitled,  A 
Detection  of  sundry  foul  Errors,  «Sic. ;  this  was  a  cavilling  reply 
to  some  passages  in  the  Defence  of  the  apology.  As  it  did  not 
deserve  an  answer  by  itself,  Jewell  replied  to  it  by  a  preface  to 
a  new  impression  of  his  former  defence,  which  he  finished  the 
11th  of  December  1569,  and  at  the  same  time  dedicated  his 
works  to  the  queen ;  Harding  having  declared  that  she  was 
offended  with  bishop  Jewell  for  thus  troubling  the  world. 

It  may  be  further  remarked,  that  this  apology  was  accounted 
as  the  public  confession  of  the  catholic  and  christian  faith  of  all 
Englishmen.  It  shows  their  agreement  in  doctrine  with  the 
other  reformed  churches,  and  is  printed  as  such  in  the  Har- 
mony and  Sylloge  of  the  Confessions.  Although  the  work  of 
one  person,  it  was  referred  to  by  English  protestants  as  a  public 
summary  and  statement  of  their  doctrines. 

We  now  have  to  notice  bishop  Jewell's  epistle  to  Scipio, 
respecting  the  council  of  Trent.  The  conduct  of  pope  Paul 
IV.  has  been  already  mentioned.  He  was  succeeded  by  Pius 
IV.,  who  determined  to  try  gentler  methods.  He  sent  an  abbot 
named  Parapaglia  with  courteous  letters,  and  directions  to  make 
large  offers  to  the  queen  if  she  would  be  reconciled  to  the  see 
of  Rome.  If  she  would  have  yielded  the  supremacy  the  pope 
would  have  given  way  on  other  points.  Elizabeth  was  not 
inclined  to  listen  to  any  such  proposals;  the  question  was 
already  decided,  and  the  pope's  authority  rejected.  She  would 
not  suffer  Parapaglia  even  to  land  in  England.  A  similar  refusal 
was  given  in  the  following  year  to  a  nuncio  sent  by  the  pope  to 
invite  Elizabeth  and  the  English  bishops  to  the  council  of  Trent. 
The  emperor  Ferdinand  also  in  vain  exhorted  her  to  return  to 
"  the  old  religion,"  as  he  termed  the  doctrines  of  popery.  Scipio, 
a  native  of  Venice,  having  heard  of  the  nuncio's  ill  success, 
wrote  to  Jewell,  whom  he  had  known  when  in  exile,  complaining 
of  the  neglect  shown  by  England  towards  the  council.  Jewell 
well  knew  how  little  the  council  of  Trent  resembled  the  general 
councils  of  the  early  centuries,  and  replied,  so  ably  exposing 
the  proceedings  of  that  assembly,  that  no  Romanist  attempted 
an  answer. 

Another  subject  connected  with  the  English  reformation,  and 
in  which  Jewell  took  considerable  interest,  must  now  be 
noticed.  By  the  commencement  of  1561  the  reformation  was 
brought  back  to  the  state  wherein  it  was  in  the  latter  years  of 
king  Edward ;  for  a  more  minute  description  Strype  refers  to 


Discussion  respecting  conformity.  19 

the  account  of  the  former  period  written  by  Ridley.*  Burnet, 
however,  considers  that  it  had  rather  retrograded,  and  certainly 
on  some  points  the  errors  of  popery  were  not  so  decidedly 
pointed  out,  and  the  more  zealous  protestants  had  cause  for 
dissatisfaction.  There  evidently  had  been  a  desire  to  avoid 
giving  olfence  to  the  Romanists,  some  expressions  in  the  litany 
had  been  omitted  from  a  desire  to  retain  them  in  conformity, 
and  this  succeeded  to  a  great  extent,  till  the  pope  absolutely 
forbad  them  to  continue  to  worship  with  protestants.  But  the 
queen  on  New  year's  day  took  occasion  to  express  her  detestation 
of  Romish  pictures  and  images  of  saints,  by  a  severe  rebuke  to 
the  dean  of  St.  Paul's,  who  had  caused  a  new  prayer-book  with 
beautiful  engravings  and  pictures  to  be  laid  for  her  majesty's 
use.  It  is  not  improbable  that  Elizabeth,  aware  that  many  of 
the  reformers  were  dissatisfied  with  her  for  not  having  proceeded 
far  enough  in  the  work  of  reformation,  took  the  opportunity  to 
express  her  disapproval  of  Romish  superstitions.  Strype  relates 
the  good  effects  of  this  public  rebuke.  The  clergy  and  church- 
wardens of  the  parishes  in  and  about  London,  caused  all 
paintings  that  seemed  Romish  and  idolatrous,  to  be  washed 
from  the  church  walls,  and  suitable  texts  taken  from  the  holy 
scriptures  to  be  written  in  their  stead. 

In  January  1562,  a  memorable  convocation  assembled.  The 
thirty-nine  articles  were  agreed  to,  and  unanimously  decreed. 
Then  followed  a  discussion  respecting  certain  rites  and  cere- 
monies. On  the  13th  of  February  six  articles  were  proposed  to 
the  lower  house  of  convocation.  1.  That  only  the  Sundays  and 
principal  feasts  of  Christ,  should  be  kept  as  holydays.  2.  That 
the  minister  in  time  of  prayer  turn  his  face  to  the  people  and 
read  distinctly.!  3.  That  it  should  be  optional  whether  the 
cross  in  baptism  should  be  used.  4.  That  kneeling  at  the 
sacrament  might  be  left  to  the  discretion  of  the  ordinaries 
within  their  respective  jurisdictions.  5.  That  it  be  sufficient 
for  the  minister  in  time  of  saying  divine  service  and  ministering 
of  the  sacraments,  to  use  a  surplice,  but  that  no  minister  should 
say  service,  or  minister  the  sacraments,  unless  in  a  comely 
garment  or  habit.  6.  That  the  use  of  organs  be  removed. 
Forty -three  persons  approved  these  articles,  who  with  proxies 
made  fifty-eight  votes ;  those  who  opposed  were  thirty-five 
persons,  making  with  proxies,  fifty  nine  votes,  consequently  the 
articles  were  rejected.  Those  who  opposed  were  unwilling  that 
any  changes  should  be  made  in  the  rites  and  appointments  of 
king  Edward's  liturgy.  The  fourth  article  was  particularly 
debated.  Among  the  approvers  of  these  articles  were  some  of 
the  most  distinguished  divines  of  the  English  church. 

*  See  Ridley's  last  farewell,  p-  141. 

t  This  was  particularly  opposed  to  the  practice  of  the  Romish  mass, 
where  the  officiating  priest  is  rather  a  performer  before  the  assembly 
present,  than  a  leader  and  director  of  their  devotions. 


20  Jewell.— Life. 

Various  other  sug-gestions  were  made  by  the  lower  house  of 
convocation,  which  are  given  in  Strype's  annals,  but  although 
these*  requests  were  not  considerable,  much  importance  was 
attached  to  them,  and  they  were  not  acceded  to. 

The  want  of  sufficient  ministers  was  so  much  felt,  that  per- 
sons were  selected  from  the  laity  to  read  the  service  and  the 
homilies,  and  to  promote  the  welfare  of  the  parishes  where  they 
officiated,  till  "  learned  ministers"  should  be  placed  there. 
Orders  for  their  guidance  were  drawn  up  and  signed  by  several 
of  the  bishops  ;  among  them  was  bishop  Jewell.*  Dean  Now- 
ell's  catechism  was  allowed  for  the  use  of  schools,  as  a  brief 
summary  of  the  doctrine  owned  and  professed  in  the  reformed 
church  of  England.  Some  acts  were  also  prepared  for  the  due 
observance  of  public  worship,  and  the  Lord's  day.  The  pro- 
ceedings of  this  convocation  induced  several  leading  ecclesiastics 
to  be  more  strict  in  their  requirements  of  conformity,  while 
the  rejection  of  all  the  propositions  of  those  who  now  began  to 
be  distinguished  by  the  honourable  appellation  of  puritans, 
excited  considerable  dissatisfaction^  and  serious  differences 
speedily  prevailed.  But  to  pursue  these  details  would  lead  us 
from  the  more  immediate  subject  of  these  pages.f 

That  Jewell  disapproved  the  conduct  of  the  prevailing"  party 
is  evident  from  his  writings,  while  from  the  same  authority  we 
find  he  considered  that  their  opponents  went  too  far.  He  was, 
however,  too  fully  occupied  to  take  any  prominent  part  in  these 
discussions ;  while  his  christian  and  kindly  feelings  rendered 
him  unwilling  to  join  in  the  harsh  measures  then  adopted.  It 
certainly  appears  that  the  line  of  conduct  pursued  by  the  lead- 
ing protestant  clergy  in  the  reign  of  Elizabeth,  evidently  tended 
to  reduce  every  sort  of  public  or  social  worship  of  God  to  one 
precise  form  of  expression. |  In  this  they  adopted  a  different 
course  from  that  which  the  church  of  Rome  had  hitherto  pur- 

*  The  papists  endeavoured  to  cast  a  reproach  upon  the  reformation  by- 
alleging  the  secular  occupations  of  these  teachers.  Calf  hill  well  replied, 
"Grant  that  the  inferior  sort  of  our  ministers  were  such  as  these  men  in 
spite  imagine — such  as  came  from  the  shop,  from  the  forge,  from  the 
wherry,  from  the  loom; — should  ye  not  find  more  sincerity  and  learning 
in  them,  than  in  all  the  rabble  of  popish  chaplains,  their  mass-mongers, 
and  their  soul-priests  ?  I  lament  that  there  are  not  as  many  good  preachers 
as  parishes.  I  am  sorry  that  some  so  unskilful  are  preferred,  but  I  never 
saw  a  simple  reader  admitted  into  our  church,  but  in  the  time  of  popery 
you  should  have  found  in  every  diocese  forty  sir  Johns  (romish  priests)  in 
every  respect  worse." 

t  The  reader  may  be  referred  to  Str)T)e's  Annals,  and  Neal's  History  of 
the  Puritans. 

t  This  appears  the  more  evident  from  the  disuse  into  which  the  pro- 
testant primer  then  began  to  fall.  The  primer  is  a  small  work  containing 
prayers  and  devotional  pieces  suited  for  various  occasions.  It  had  been 
reformed  in  the  reign  of  Edward  VI.,  but  after  the  accession  of  Elizabeth 
began  to  be  laid  aside,  although  it  contained  many  valuable  prayers  suited 
for  social  and  private  use. 


His  moderation.  21 

sued,  which  allowed  the  use  of  various  formularies;  every 
religious  order  had  its  peculiar  rites  and  services,  and  even  now 
the  Romish  authorized  books  contain  a  considerable  variety  of 
offices  of  devotion.*  Had  more  latitude  in  matters  professedly 
indifferent  been  allowed  to  some  of  the  most  valuable  characters 
amongst  the  reformers,  such  as  Coverdale,  Fox,  Turner,  and 
others,  spiritual  religion  doubtless  would  have  been  promoted. 

Another  letter  written  by  Jewell  to  Martyr,  on  the  7th  of 
February,  1562,  deserves  attention.  Speaking  of  the  temporizing 
course  adopted  by  some  who  were  in  authority  on  the  continent, 
and  of  their  inclination  to  the  Interim,!  he  adds,  "  Now  that  the 
perfect  light  of  the  gospel  has  burst  forth,  the  vestiges  of  for- 
mer errors,  with  the  rubbish,  and  even  the  dust  which  remained, 
should  as  much  as  possible,  be  taken  away.  How  I  wish  that 
v.'e  could  have  obtained  this  with  respect  to  the  linen  stole. 
For  in  doctrines  we  have  gone  to  the  quick,  and  are  not  a 
nail's  breadth  from  you  therein."!     The  Marian  bishops  were 

*  Their  error  was  a  mistake  common  in  that  day.  As  it  has  been 
expressed  by  Dr.  Chalmers,  -'The  theologians  of  that  day  supposed  that 
Christianity  could  not  flourish,  nay,  that  it  could  not  exist,  save  iri  the  one 
framework  of  one  certain  and  defined  ecclesiastical  constitution,  and 
hence  with  us  (in  Scotland)  that  there  would  be  no  light  and  no  efficacy 
in  the  ministrations  of  the  gospel,  unless  they  were  conducted  according 
to  the  forms,  and  in  the  strict  model  and  framework  of  the  presbytery !" 
The  Rev.  E.  Bickersieth,  quoting  the  above  remark,  adds,  "  The  same 
thing  was  seen  among  episcopalians.  There  has  now  surely  been  ample 
experience  in  the  history  of  the  church,  to  raise  us  above  this  littleness 
of  the  carnal  mind,  to  those  higher  regions  which  show  us  the  true 
character  and  gloiy  of  the  christian  church." — ChrlsLian  Student,  p.  279, 

t  A  formulary  of  doctrine  set  forth  by  the  imperial  authority,  in  the 
vain  hope  of  reconciling  protestantism  and  poperv'. 

X  Stiype  says,  "  The  first  bishops  that  were  made,  and  who  were  but 
newly  returned  out  of  exile,  as  Cox,  Grindal,  Home,  Sandys,  Jewell, 
Parkhurst,  Bentham,  upon  their  first  return,  before  they  entered  upon  their 
ministry,  laboured  all  they  could  against  receiving  into  the  church  the 
papistical  habits,  and  that  all  the  ceremonies  should  be  clean  laid  aside. 
But  they  could  not  obtain  it  from  the  queen  and  parliament,  and  the  habits 
were  enacted.  Then  they  consulted  together  what  to  do,  being  in  some 
doubt  whether  to  enter  upon  their  fur.ctions.  But  they  concluded  unani- 
mously not  to  desert  their  ministry  for  some  rites,  which,  as  they  con- 
sidered, were  but  few,  and  not  evil  in  themselves,  especially  since  the 
doctrine  of  the  gospel  remained  pure  and  entire.  And  in  this  counsel, 
which  they  had  at  first  taken,  they  continued  still  well  sadsfied;  and  also 
upon  consideration  that  by  filhng  these  rooms  in  the  church,  they  might 
keep  out  Lutherans,  and  such  as  were  suspected  papists ;  which  was  an 
argument  the  learned  foreigners,  their  friends,  suggested  to  them." 
Annals,  I.  i.  p.  263. 

Beza,  however,  considered  that  the  evil  was  greater  than  the  Swiss 
divines  apprehended.  In  a  letter  to  BuUinger,  the  substance  of  which  is 
given  by  Strj'pe  (Annals,  I.  ii.  p.  171,)  he  says,  that  he  thought  "that  the 
business  had  been  about  caps,  and  such  external  matters ;  but  he  after- 
wards understood  that  the  controversy  was  much  diflerent."  He  urged 
that  Gualther  should  be  sent  by  the  divines  at  Zurich,  personally  to  sue 
the  queen  and  the  bishops  to  remedy  these  evils.  The  Swiss  divines  did 
indeed  interpose  by  letters,  several  of  which  are  given  by  Strype  and 
3* 


22  Jewell. — Life. 

then  in  the  Tower ;  he  speaks  of  them  as  a  contumacious  and 
untameable  race,  only  to  be  restrained  by  force.  He  mentions 
his  apology  as  lately  published.  He  adds  that  the  queen  had 
determined  not  to  send  any  one  to  the  council  of  Trent ;  and 
speaks  of  a  design  to  publish  the  reasons  why  none  attended 
from  England.  He  says,  that,  in  his  opinion,  at  that  time  no 
good  could  be  promoted  by  those  assemblies,  nor  would  God 
make  use  of  such  means  to  diffuse  the  gospel.  He  also  adverts 
to  the  affairs  of  Scotland,  then  a  subject  of  much  importance 
to  England  on  account  of  the  uncertainty  respecting  the  suc- 
cession. 

Martyr  died  in  the  same  year,  and  but  few  of  Jewell's  letters 
to  the  other  reformers  appear.  He  was  now  deeply  occupied 
by  his  laborious  writings,  and  in  the  care  of  his  diocese.  The 
differences  at  home  continued  and  increased.  They  are  noticed 
by  Jewell  in  his  letters  to  Bullinger. 

But  Jewell  was  not  unmindful  of  his  former  friends  at  Zurich. 
He  continued  to  correspond  with  them,  and  Strype  mentions 
that  in  the  year  1565,  having  received  from  Bullinger  a  copy  of 
his  comment  upon  Daniel,  and  a  work  upon  Joshua,  from 
Lavater,  he  sent  them  a  present  of  twenty  crowns  to  be  disposed 
of  as  they  thought  fit.  He  also  sent  annually  the  same  sum  to 
Julius,  who  had  been  Martyr's  friend  and  assistant.  Soon 
afterwards,  many  foreigners,  exiles  for  religion,  took  shelter  in 
this  country,  and  were  assisted  by  Jewell  and  others. 

In  a  letter  to  Bullinger,  dated  January  1566,  Jewell  attributes 
his  less  frequent  correspondence  to  his  numerous  occupations^ 
particularly  the  controversies  with  their  foreign  enemies,  with 
whom  he  had  to  contend  almost  alone.  The  refugees  at  Louvain 
in  particular,  wrote  most  bitterly  against  himself  He  then 
enters  more  particularly  into  the  history  of  these  controversies 
as  already  given.  The  distance  of  their  respective  dioceses, 
had  so  separated  him  from  some  of  his  former  fellow  exiles  that 
he  had  not  seen  them  for  three  years. 

In  another  letter,  dated  February  1566,  he  thus  expresses 
himself: — "The  contention  respecting  the  ecclesiastical  linen 
garment  is  not  yet  at  rest.  It  disturbs  weak  minds  not  a  little. 
And  I  wish  that  all,  even  the  slightest,  vestiges  of  popery  could 
be  removed  from  the  churches,  and  much  more  from  the  minds 
of  all  men.  But  at  this  time  the  queen  cannot  bear  my  change 
with  respect  to  religion."  Elizabeth's  situation  was  one  of 
great  political  difficulty.  The  pope  had  openly  denounced  her 
as  a  heretic,  the  Romanists  in  England  were  engaging  in 
conspiracies  against  her  life,  and  she  was  very  apprehensive  of 
evil  consequences  from  any  measures  which  should  displease 
that  large  number  of  her  subjects,  who  were  not  disposed  to 
adopt  the  views  either  of  the  papists  or  the  puritans.     In  the 

Burnet,  and  although  their  advice  was  not  followed  by  either  party, 
their  interference  probably  was  in  some  degree  beneficial. 


Controversies  with  the  papists.  23 

following  month,  Jewell  wrote  again  to  Bdlinger  respecting 
some  pomts  to  be  noticed  in  his  defence  of  the  apology. 

In  another  letter  of  Jewell's  to  Bullinger,  February  29,  1667, 
he  mentions  that  the  Romish  divines  of  Louvain  were  very 
clamorous,  and  that,  he  knew  not  why,  they  all  attacked  him, 
60  that  while  engaged  in  answering  them  he  must  not  be 
accounted  idle.  He  then  speaks  of  the  debates  respecting  the 
succession  which  caused  much  discussion,  and  adds,  "  As  to 
religion,  the  matter  respecting  vestments  excites  considerable 
disturbances.  It  is  certain  that  the  queen  will  not  give  way. 
Some  of  our  brethren,  indeed,  contend  respecting  this  matter 
as  if  all  our  religion  turned  upon  that  one  pomt.  So  that  they 
prefer  to  renounce  their  otfices,  and  to  leave  the  churches  vacant, 
rather  than  to  depart  a  very  little  from  their  opinions.  Nor  are 
they  willing  to  be  influenced  by  your  writings,  or  those  of 
Gualther,  or  other  pious  men.  Let  us,  however,  thank  God 
that  he  has  not  suffered  us  to  be  agitated  at  this  time  by  more 
important  discussions.  One  only  of  our  number,  the  bishop  of 
Gloucester,  (Cheyney,)  openly  and  boldly  declares  his  approba- 
tion of  the  Lutheran  opinions  respecting  the  eucharist."  Al- 
though the  subjects  which  then  interested  the  puritans  cannot 
be  considered  as  trivial,  yet  any  one  who  is  acquainted  with  the 
painful  results  of  the  differences  in  Germany  on  the  sacramental 
question,  will  fully  enter  into  this  expression  of  ihankfulness  on 
the  part  of  Jewell,  that  the  English  reformation  was  not  agitated 
or  impeded  by  the  disputes  on  that  subject* 

In  addition  to  Jewell's  controversies  with  the  Romanists 
already  mentioned,  his  attention  about  this  time  was  engaged 
by  the  bull  of  pope  Pius  V.  lately  sent  into  England,  in  which 
a  curse  was  pronounced  against  the  queen,  her  authority 
declared  null  and  void,  her  subjects  absolved  from  their  alle- 
giance and  exhorted  to  rise  in  rebellion  against  her.  Jewell  re- 
plied to  these  doctrines  in  a  series  of  sermons  preached  in  his 
cathedral,  the  substance  of  which  was  printed  under  the  title  of 
A  View  of  a  seditious  Bull,  &c.  This  bull  plainly  showed  to 
Elizabeth  that  she  could  not  hope  to  reign  in  England  but  as  a 
protestant  queen,  unless  she  would  submit  to  all  the  doctrines 
of  the  church  of  Rome.  The  efforts  of  the  papal  court  were 
directed  to  place  a  popish  sovereign  on  the  English  throne,  and 
the  English  papists  were  divided  into  two  parties,  which  still 

*  Some  of  the  English  Jesuits  afterwards  assumed  the  character  of 
puritan  ministers,  that  they  might  promote  these  differences.  One, 
named  Heath,  a  Jesuit,  was  detected  by  a  letter  which  he  dropped 
while  preaching  in  Rochester  cathedral,  in  1568.  Amongst  his  papers 
was  found  a  license  from  the  pope  to  preach  what  doctrine  the  Jesuits 
pleased,  for  the  dividing  of  protestants.  He  was  brother  to  Heath 
archbishop  of  York  in  the  reign  of  queen  Mary,  and  after  preaching  in 
various  parts  of  England  for  six  years,  had  applied  to  the  dean  of 
Rochester  for  preferment,  who  gave  him  a  turn  of  preaching  in  the 
cathedral. 


24  Jewell. — Life. 

continue.  One  of  these  followed  the  papal  mandates  as  blindly 
as  any  of  the  nations  on  the  continent ;  the  other  admitted  the 
secular  jurisdiction  of  their  sovereign,  independent  of  papal 
authority.* 

Jewell's  last  public  labours  appear  to  have  been  in  the  con- 
vocation, which  met  in  the  spring  of  1571.  It  was  then  ordered, 
that  the  book  of  articles  agreed  upon  in  1562  should  be  sub- 
scribed by  all  the  clergy,  and  that  the  articles  now  again  ap- 
proved, should  be  printed  under  the  superintendence  of  bishop 
Jewell.  In  this  year  also  he  preached  a  sermon  at  Paul's  cross, 
in  which  he  referred  to  the  ceremonies  and  state  of  the  church, 
and  blamed  the  spirit  in  which  some  among  the  separatists 
acted.     He  mentioned  this  sermon  when  upon  his  death-bed. 

His  life  now  drew  near  to  its  close.  His  was  naturally  of  a 
spare  and  thin  habit  of  body,  which  he  wore  still  further  by  his 
labours  in  study,  writing,  preaching,  and  travelling,  He  thus 
apparently  hastened  his  death,  before  he  was  fifty  years  of  age. 

Bishop  Jewell  appears  to  have  had  a  presentiment  of  his  ap- 
proaching departure.  In  the  year  1570,  in  his  letters  to  the 
bishop  of  Norwich,  after  he  had  certified  him  of  the  death  of 
Dr.  Alley,  bishop  of  Exeter,  he  added  these  words,  "And  I  must 
follow  him ;"  and  in  another  letter  he  said :  "  I  would  to  God 
we  might  meet  and  talk  together;  but  now  it  is  too  late,  it 
makes  not  much  matter ;  I  hope  we  shall  see  one  the  other  in 
heaven.  Flux,  flux,  that  is,  in  the  German  tongue,  quick,  quick, 
make  haste ;  if  you  make  any  delay,  I  shall  prevent  you," 

The  same  year  that  he  died,  February  3,  he  postscribed 
another  letter  thus :  "  There  is  a  rumour  of  the  calling  a 
parliament,  which  if  it  be  .true,  then  perhaps  we  shall  embrace 
one  the  other  before  death  ;  my  death,  I  say,  not  yours;  for  you 
shall  yet  in  this  life  sing,  the  strong  and  immortal  God." 

The  following  account  of  the  last  days  of  bishop  Jewell,  is 
given  by  his  biographer : — "  The  supernatural  motions  of  God's 
Spirit  within  him  in  the  end,  became,  as  it  were,  naturally  more 
effectual  in  the  conclusion ;  and  the  last  endeavours  of  grace  in 
him  were  most  vehement.  For,  after  his  return  from  a  con- 
ference at  London,  he  began  a  new  and  more  severe  visitation 
through  his  whole  diocese  than  ever  before,  correcting  the  vices 
of  the  clergy  and  laity  more  sharply,  enjoining  them  in  some 
places  tasks  of  holy  tracts  to  be  learned  by  heart,  conferring 
orders  more  circumspectly,  and  preaching  oftener. 

*  These  prrceedings  of  the  pope  caused  insurrections  of  the  Roman- 
ists and  continual  conspiracies  against  Elizabeth  during  the  remain- 
der of  her  reign,  which  led  to  severe  enactments  against  popish  recu- 
sants and  the  missionaries  sent  to  England  from  Rome  to  advocate 
these  treasonable  doctrines.  It  has  been  justly  observed  by  Mr.  Townsend, 
that,  "When  the  bull  of  deposition  can  be  called  a  religious  action, 
then  may  the  selfdefence  of  Elizabeth  be  denominated  persecution — 
then  only  may  the  defenders  of  the  bull  be  justly  said  to  suffer  for 
religion." 


His  last  hours.  25 

"  By  which  restless  labour  and  watchful  cares  he  brought  his 
feeble  body  so  low,  that  as  he  rode  to  preach  at  Lacock,  in 
Wiltshire,  a  gentleman  friendly  admonished  liim  to  return  home 
for  his  health  and  strength's  sake;  saying,  that  such  straining 
his  body  in  riding  and  preaching,  he  being  so  exceedingly  weak 
and  ill  affected,  might  bring  him  in  danger  of  his  life ;  assuring 
him,  that  it  was  better  the  people  should  want  one  sermon,  than 
be  altogether  deprived  of  such  a  preacher.  To  whom  he  replied, 
'It  becometh  best  a  bishop  to  die  preaching  in  the  pulpit;' 
seriously  thinking  upon  the  comfortable  eulogy  of  his  master, 
'  Happy  art  thou,  my  servant,  if,  when  I  come,  I  find  thee  so 
doing.'  Wherefore,  that  he  might  not  deceive  the  people's 
expectation,  he  ascended  the  pulpit ;  and  now  nothing  but  spirit, 
his  flesh  being  pined  away  and  exhausted,  read  his  text  out  of 
the  fifth  to  the  Galatians,  '  Walk  in  the  spirit ;'  and  with  much 
pains  made  an  end  of  it. 

"  Presently  after  his  sermon,  his  disease  growing  more  upon 
him,  forced  him  to  take  to  his  bed,  and  to  think  of  his  dissolution, 
as  now  not  far  off.*  In  the  beginning  of  his  extreme  fits,  he 
made  his  will,  considering  therein  his  brother  and  his  friends 
with  some  kind  remembrances,  but  bestowing  the  rest  more 
liberally  upon  his  servants,  scholars,  and  the  poor  of  Sarum. 
The  Saturday  following,  nature  with  all  her  forces,  being  able 
no  longer  to  hold  fight  with  the  disease,  shrinking  and  failing, 
he  called  all  his  household  about  him,  and,  after  an  exposition 
of  the  Lord's  prayer,  thus  began  his  sweet  song : — 

*'  '  I  see  I  am  now  to  go  the  way  of  all  flesh,  and  I  feel  the 
arrows  of  death  already  fastened  in  my  body ;  wherefore  I  am 
desirous,  in  few  words,  while  yet  my  most  merciful  God  vouch- 
safeth  me  the  use  of  my  tongue,  to  speak  unto  you  all.  It  was 
my  prayer  always  unto  Almighty  God,  since  I  had  any  under- 
standing, that  I  might  honour  his  name  with  the  sacrifice  of  my 
flesh,  and  confirm  his  truth  with  the  oblation  of  this  my  body 
unto  death  in  the  defence  thereof;  which,  seeing  he  hath  not 
granted  me  in  this,  yet  I  somewhat  rejoice  and  solace  myself, 
that  it  is  worn  away  and  exhausted  in  the  labours  of  my  holy 
calling.  For  while  I  visit  the  people  of  God,  God  my  God  hath 
visited  me.  With  Mr.  Harding,  who  provoked  me  first,  I  have 
contended  in  my  writings,  not  to  detract  from  his  credit  and 
estimation,  nor,  to  my  knowledge,  to  patronize  any  error,  nor  to 
gain  the  vain  applause  of  the  world,  but,  according  to  my  poor 
ability,  to  do  my  best  services  to  God  and  his  church.  My  last 
sermon  at  Paul's  cross,  and  conference  about  the  ceremonies 

*  Strype  says,  that  bishop  Jewell  died  while  on  a  journey  to  visit  the 
diocese  of  Bristol,  by  direction  of  the  primate.  That  diocese  was  then 
vacant ;  a  former  commission  to  bishop  Cheyney,  authorizing  him  to  hold 
it  in  commendam  with  Gloucester,  having  been  withdrawn  in  consequence 
of  Cheyney's  attachment  to  some  of  the  tenets  of  the  Lutherans,  which 
had  a  tendency  to  popery. 


26  Jewell. — Life. 

and  state  of  our  church,  were  not  to  please  any  man  living,  nor 
to  grieve  any  of  my  brethren,  who  are  of  a  contrary  opinion, 
bufonly  to  tliis  end,  that  neither  part  might  prejudice  the  other, 
and  that  the  love  of  God  might  be  shed  in  the  hearts  of  all  the 
bretliren,  through  the  Spirit  that  is  given  us.  And  I  beseech 
almighty  God,  of  his  infinite  mercy,  to  convert  or  confound  the 
head  of  all  these  evils,  and  ringleader  of  all  rebellions,  disorders, 
and  schism,  the  bishop  of  Rome,  who,  wheresoever  he  settelh 
foot,  soweth  seeds  of  strife  and  contention,  I  beseech  him  also 
long  to  preserve  the  queen's  majesty,  to  direct  and  protect  her 
council,  to  maintain  and  increase  godly  pastors,  and  to  grant  to 
his  whole  church  unity  and  godly  peace.  Also,  I  beseech  you 
all  that  are  about  me,  and  all  others  whom  I  ever  offended,  to 
forgive  me.  And  now  that  my  hour  is  at  hand,  and  all  my 
moisture  dried  up,  I  most  earnestly  desire  of  you  all  this  last 
duty  of  love,  to  pray  for  me,  and  to  help  me  with  the  ardency 
of  your  affection,  when  you  perceive  me,  through  the  infirmity 
of  my  flesh,  to  languish  and  wax  cold  in  my  prayers.  Hitherto 
I  have  taught  you  and  many  others ;  now  the  time  is  come 
wherein  I  may,' and  desire,  to  be  taught  and  strengthened  by 
every  one  of  you.' 

"  Having  thus  spoken,  and  something  more  to  the  like  pur- 
pose with  much  pain  and  interruption,  he  desired  them  to  sing 
the  71st  psalm,  which  begins  thus:  In  thee,  O  Lord,  I  put  my 
trust,  let  me  never  be  confounded ;  himself  joining,  as  well  as 
he  could,  with  them;  and  when  they  recited  those  words.  Thou 
art  my  hope,  O  Lord  God,  my  trust  even  from  my  youth,  he 
added,  Thou  only  wast  my  whole  hope ;  and  as  they  went 
forward  saying.  Cast  me  not  off  in  time  of  age,  forsake  me  not 
when  my  strength  faileth  me ;  yea  even  to  mine  old  age  and 
gray  head,  forsake  me  not,  O  God ;  he  made  this  application 
to  himself:  He  is  an  old  man ;  he  is  truly  gray-headed,  and  his 
strength  faileth  him,  who  lieth  on  his  death-bed.  To  which  he 
added  other  thick  and  short  prayers,  as  it  were  pulses,  so  moved 
by  the  power  of  God's  Spirit,  saying,  '  Lord,  take  from  me  my 
spirit ;  Lord,  now  let  thy  servant  depart  in  peace.  Break  off 
all  delays ;  suffer  thy  servant  to  come  unto  thee  ;  command 
him  to  be  with  thee ;  Lord,  receive  my  spirit.' 

"  Here,  when  one  of  those  who  stood  by  prayed  with  tears 
that  if  it  might  stand  with  God's  good  pleasure,  he  would  restore 
him  to  former  health,  Jewell,  overhearing  him,  turned  his  eyes, 
as  it  were  offended,  and  spake  to  him  in  the  words  of  Ambrose  : 
*  I  have  not  lived  so  that  I  am  ashamed  to  live  longer ;  neither 
do  I  fear  to  die,  because  we  have  a  merciful  Lord.  A  crown  of 
righteousness  is  laid  up  for  me;  Christ  is  my  righteousness. 
Father,  let  thy  will  be  done ;  thy  will,  I  say,  and  not  my  will, 
which  is  imperfect  and  depraved.  O  Lord,  confound  me  not. 
This  is  my  to-day ;  this  day  quickly  let  me  come  unto  thee ; 
this  day  let  me  see  the  Lord  Jesus.' 


His  happy  departure.  27 

"  With  these  words  the  dcor  was  shut  by  the  base  sound  of 
the  grinding,  and  the  daughters  of  singing  were  abased,  the 
silver  cord  lengthened  no  more ;  the  golden  ewer  was  cracked, 
and  the  pitcher  broken  at  the  well ;  yet  the  keepers,  though 
with  ranch  trembling,  stood  erect,  and  they  that  looked  out  of 
the  windows,  though  dark,  yet  were  fixed  towards  heaven,  till 
after  a  few  fervent,  inward  prayers  of  devotion,  and  sighs  of 
longing  desire,  tlie  soul  returned  to  God  that  gave  it.*  M.  Rid- 
ley, the  steward  of  his  house,  shut  his  eyes  in  the  year  of  our 
Lord  1571,  September  22,  about  three  of  the  clock  in  the  after- 
noon, when  he  was  almost  fifty  years  of  age. 

"  Such  was  the  life  and  death  of  bishop  Jewell,  a  most  worthy 
trumpet  of  Christ's  glorious  gospel.  What  now  remains,  but 
that  we  mournfully  complain,  in  the  words  of  Jerome,  con- 
cerning the  death  of  Fabiola :  '  The  spouse  of  Christ  hath  lost 
a  most  precious  jewel.'  Or  rather,  because  he  shined  so  bright 
in  divine  virtues,  both  in  his  life  and  death,  we  are  to  rejoice  for 
his  happy  translation.  This  jewel  is  not  lost,  which  Christ 
hath  taken  from  off  the  ring  of  his  spouse,  which  is  his  church, 
and  set  it  in  a  crown  of  purest  gold  upon  her  head,  which  is 
himself  the  Saviour  of  his  elect,  where  he  shineth  in  glory  for 
evermore.  Lord,  adorn  and  enrich  continually  thy  church  with 
such  jewels;  deck  her  cheeks  with  rows  of  such  rubies,  and 
her  neck  with  chains ;  make  her  borders  of  gold,  with  studs  of 
silver.     Amen." 

Some  other  interesting  particulars  respecting  bishop  Jewell 
may  now  be  inserted. 

His  memory  was  raised  by  art  to  the  highest  pitch  of  human 
possibility ;  for  he  could  repeat  faithfully  any  thing  he  had 
penned,  as  he  had  penned  it,  after  once  reading.  By  art  his 
memory  was  made  so  firm  in  keeping  things  committed  unto  it, 
that  he  was  wont  to  say  that  if  he  were  to  make  a  premeditated 
speech  before  a  thousand  auditors,  shouting  or  fighting  all  the 
while,  yet  he  could  say  all  that  he  had  provided  to  speak. 

And  so  quick  also  was  he  in  receiving,  that  when  Parkhurst 
proposed  unto  him  many  barbarous  and  hard  names  out  of  a 
calendar,  and  Hooper  tbrty  strange  words,  Welsh,  Irish,  and 
outlandish  terms,  he,  after  once  or  twice  reading  at  the  most, 
and  short  meditating,  repeated  them  all  by  heart,  backward  and 
forward.  What  is  yet  more  strange,  when  the  lord  keeper  Bacon 
before  the  bishop  of  Norwich  and  others,  at  his  own  table,  read 
only  unto  him  the  last  clause  of  ten  lines  in  Erasmus's  para- 
phrase, confused  and  dismembered  of  set  purpose,  he,  sitting 
silent  for  a  while,  and  covering  his  face  with  his  hand,  on  the 
sudden  rehearsed  all  those  broken  parcels  of  sentences,  the 
right  way  and  the  contrary,  without  any  stay  or  stumbling. 

He  professed  to  teach  others  this  skill,  and  taught  it  to  his 
tutor,  Parkhurst,  beyond  the  sea,  insomuch  that,  spending  but 

*  Ecclesiastes  xii. 


29  Jewell. — Life. 

one  hour  in  the  day  in  it,  in  a  very  short  time  he  learned  all 
the  gospels  backward  and  forward,  by  the  benefit  of  this  arti- 
ficial memory,  setting  his  places  and  images  in  clue.  Jewell 
placed  a  high  value  on  the  Institutions  of  Calvin,  which  he  was 
accustomed  to  recommend  to  his  friends — by  industrious  appli- 
cation, he  had  it  almost  entirely  by  heart. 

Though  his  memory  were  so  great  and  so  improved,  yet  he 
would  not  entirely  rely  upon  it,  but  entered  in  common-place 
books  whatever  he  thought  he  might  afterwards  have  occasion 
to  use  ;  which,  as  the  author  of  his  life  informs  us,  were  many  in 
number  and  great  in  quantity,  being  a  vast  treasure  of  learning 
and  a  rich  repository  of  knowledge,  into  which  he  had  collected 
sacred,  profane,  poetic,  philosophic,  and  divine  notes  of  all 
sorts ;  and  all  these  he  had  again  reduced  into  a  small  piece  or 
two,  which  were  a  kind  of  general  indexes.  These  he  made 
use  of  at  all  times  when  he  was  to  speak  or  write  any  thing; 
but  they  were  drawn  up  in  characters  for  brevity,  and  thereby 
so  obscure  that  they  were  not  of  any  use,  after  his  death,  to  any 
other  person.  And  besides  these,  he  always  kept  a  diary,  in 
vi'hich  he  entered  whatever  he  heard  or  saw  that  was  remark- 
able; which  once  a  year  he  perused,  and  extracted  whatever 
was  most  important. 

From  hence  it  came  to  pass  that  when  Harding,  in  their 
great  controversy,  abounded  only  in  words,  Jewell  overwhelmed 
him  with  a  cloud  of  witnesses  and  citations  out  of  the  ancient 
fathers,  councils,  and  church  historians;  confirming  every  thing 
with  so  great  a  number  of  incontestable  authorities,  that  Harding 
durst  never  after  pretend  to  a  second  perfect  and  full  answer ; 
but  contented  himself  with  snarling  at  some  small  pieces.  The 
truth  is,  as  Dr.  Heylin  observes,  that  all  the  controversialists 
that  followed  were  beholden  to  the  indefatigable  industry  of 
this  great  leader.  Yet  he  was  so  careful  in  the  use  of  his  own 
common-place  books,  that  when  he  was  to  write  his  Defence  of 
the  Apology,  and  his  Reply,  he  would  not  trust  entirely  to  his 
own  excerpts  or  transcriptions.  Having  first  carefully  read 
Harding's  books,  and  marked  what  he  thought  deserved  an 
answer,  he  in  the  next  place  drew  up  the  heads  of  his  intended 
answer,  and  resolved  what  authorities  he  would  make  use  of 
upon  each  head,  aad  then,  by  the  directions  of  his  common- 
place book,  read  and  marked  all  those  passages  he  had  occasion 
to  make  use  of,  and  delivered  them  to  some  scholars  to  be 
transcribed  under  their  proper  heads,  that  he  might  have  them 
together  under  his  eye,  when  he  came  to  write.  This  shows  at 
once  both  his  industry,  fidelity,  and  modesty,  in  that  he  would 
not  trust  his  own  transcripts ;  and  is  a  just  reprehension  of  the 
falsehood  of  those  who  knowingly  make  false  citations,  and  of 
the  supine  negligence  of  those  who  take  them  up  upon  trust 
from  other  men,  and  use  them  without  any  examination;  by 
which  means  great  mistakes  are  made,  and  controversies  have 


His  remarkable  memory  and  learning.  29 

sprung  up  to  the  disturbance  of  the  world.  The  truth  is,  a  man 
ought  to  re-examine  his  own  thoughts,  for  what  may  seem  very- 
pertinent  to  any  purpose  at  a  first  reading,  may  prove  other- 
wise upon  second  thoughts,  and  a  close  observation  of  what 
goes  before  or  follows  after  in  the  author.  And  few  men  are 
so  exact  in  their  first  extracts,  but  through  hasle,  inadvertence, 
or  mistake,  they  may  more  or  less  err  and  be  deceived.  Mental 
exertion  is  also  increased  by  fixing  it  upon  one  particular  object, 
and  the  expectation  of  a  conviction  from  an  adversary,  if  the 
least  mistake  be  made. 

Bishop  Jewell  was  an  excellent  Grecian,  and  not  unacquainted 
with  the  Italian  tongue.  As  to  the  Latin,  he  wrote  and  spoke 
it  with  such  elegance,  politeness,  purity,  and  fluency,  that  it 
might  very  well  have  been  taken  for  his  mother  tongue.  He 
took  the  right  course  to  be  master  of  it,  having  made  himself 
in  his  youth  perfectly  master  of  Horace,  upon  whom  he  wrote  a 
large  commentary,  also  Cicero,  and  Erasmus,  whose  voluminous 
and  excellent  works  he  read  over,  made  extracts  from,  and 
imitated  every  day  he  lived,  especially  during  his  continuance  at 
Oxford,  and  he  was  then  wont  also  to  declaim  extempore  to 
himself  in  Latin  as  he  walked  in  the  woods  of  Shotover  or  other 
secluded  places.  And  when  lady  Bacon  wrote  him  a  letter  in 
Greek,  he  replied  in  the  same  language.  He  was  excellently 
read  in  all  the  Greek  poets,  orators,  and  historians,  especially  in 
the  ecclesiastical  historians ;  above  all  others  he  esteemed 
Gregory  Nazianzen,  and  quoted  him  on  all  occasions. 

His  learning  was  much  improved  by  his  exile ;  in  which,  be- 
sides his  conversation  with  Peter  Martyr,  and  the  other  learned 
men  at  Strasburg  and  Zurich,  and  his  society  with  Sandys, 
afterwards  archbishop  of  York,  who  was  his  intimate  com- 
panion almost  all  the  time  they  were  in  exile,  his  curiosity  led 
him  over  the  Alps  into  Italy,  and  he  studied  some  time  in 
Padua.  By  the  acquaintance  he  contracted  with  signor  Scipio, 
a  person  of  note,  with  whom  he  afterwards  corresponded 
respecting  the  council  of  Trent,  he  seems  to  have  been  very 
much  esteemed  there. 

He  was  of  a  pleasant,  cheerful  humour,  extremely  civil  and 
obliging  to  all ;  but  withal  of  great  gravity,  and  of  such  strict 
probity  and  virtue  that  he  extorted  from  his  bitterest  enemies 
a  confession  that  he  lived  the  life  of  an  angel.  Though  he  was 
lame,  yet  till  he  became  a  bishop  he  travelled  for  the  most  part 
on  foot,  both  at  home  and  beyond  the  seas.  He  was  contented 
in  every  condition ;  and  endeavoured  to  make  all  others  so,  by 
telling  them  when  he  was  in  exile,  that  neither  w^ould  their 
calamity  last  an  age,  neither  was  it  reasonable  they  should  bear 
no  share  of  the  cross  of  Christ,  when  their  brethren  in  England 
fared  so  much  worse. 

He  was  so  extremely  grateful  to  all  that  had  done  him  good 
that  when  he  could  not  express  his  gratitude  to  Mr.  Bowen  his 

JEWELL.  4 


30  Jewell— Life. 

schoolmaster,  he  paid  it  to  his  name,  and  did  gfood  to  all  so 
called,  for  his  sake,  though  they  were  not  related  to  him. 
-  Bishop  Jewell  was  a  most  laborious  preacher,  always  travel- 
ling about  his  diocese,  and  preaching  wherever  he  came.  He 
laboured  to  speak  to  the  apprehensions  of  the  people,  hating  all 
light,  trifling  discourses  and  phrases,  as  beneath  the  dignity  of 
that  sacred  place.*  Yet  he  was  careful  in  the  choice  of  his 
words,  and  endeavoured  to  move  the  affections  of  his  auditory 
by  pathetic  and  zealous  applications,  avoiding  all  high-flown 
expressions,  and  using  a  grave  and  sedate  rather  than  a  sweet 
way  of  speaking. 

In  his  sermon  before  the  university,  preached  in  the  reign  of 
king  Edward  VL,  Jewell  explained  what  he  considered  to  be 
the  office  and  duty  of  a  minister  of  God's  word,  and  in  after  life 
he  manifested  the  same  by  his  own  example.  In  that  discourse 
he  showed,  1.  That  a  preacher  should  speak.  He  enforced  this 
from  the  words  of  scripture,  and  added.  Let  us  do  our  endea- 
vour, and  leave  the  success  unto  the  Lord.  Then  shall  they  if 
they  die  of  so  froward  a  mind  that  they  will  not  hear,  die  in 
their  own  sin.  Let  us  give  the  word,  and  God  will  give  the 
Spirit.  Let  us  plant  and  water,  and  in  due  time  God  will  give 
the  increase.  For  as  it  is  our  duty  to  instruct  the  people  with 
words,  so  it  belongeth  to  God  to  join  unto  his  words  faith  and 
power.  Such  is  the  strength  of  the  word  of  God,  that  to  work 
nothing  or  to  profit  none  is  not  possible.  2.  He  showed  what 
was  to  be  spoken.  The  truth,  not  lies ;  the  scriptures,  not 
fables;  the  precepts  of  the  highest  God,  not  the  dreams  of  men. 
He  referred  to  the  words  of  St.  Paul,  "  I  know  nothing  but 
Jesus  Christ,  and  him  crucified." — Our  heavenly  Father  would 
have  his  Son  and  his  word  to  be  taught.  This  is  that  river  of 
water  flowing  abroad  into  life  everlasting.  This  is  that  flesh, 
this  is  that  blood  of  Jesus  Christ,  this  is  the  only  wholesome 
food  of  our  souls,  with  this  sword  only  the  devil  is  overcome, 
with  this  stone  only  Goliath  is  laid  along,  with  this  maul  alone 
the  roughness  and  hardness  of  hearts  is  softened  and  overcome. 
Were  it  not  for  this,  neither  could  religion  flourish,  nor  faith  be 
confirmed,  nor  the  church  kept  within  the  limits  of  her  duty. 
After  showing  the  insufliciency  of  any  other  ground  of  confi- 
dence, he  added.  When  we  shall  be  placed  before  that  dreadful 
judgment-seat,  when  all  things  shall  burn — we  shall  then  have 
refuge  in  Christ  alone,  then  shall  we  use  the  aid  and  word  of 
Christ  alone.  Our  life,  our  soul,  our  salvation,  is  the  matter 
in  hand.  The  heavenly  Father  ofTereth  himself  unto  us,  and  of 
his  own  accord  meeteth  us.  Jesus  Christ  calleth  every  one  of 
us,  "  Come  unto  me  all  ye  that  are  grieved  and  I  will  refresh 
you."  How  blind  are  we  if  we  see  not,  how  blockish  if  we 
hear  not,  how  miserable  if  we  run  Irom  this !     Jewell  concluded 

*  A  very  affected  style  began  to  prevail  about  that  time,  by  which  sense 
was  frequently  sacrificed  to  sound. 


His  delineation  of  a  Christian  minister.  31 

by  showing,  3.  How  the  scriptures  should  be  taught.  Here 
he  urged  upon  them,  that  pastors  should  have  in  mind  that 
they  represented  the  person  of  Christ;  that  being  induced 
through  the  greatness  and  worthiness  of  the  thing  itself,  they 
might  so  reverently  do  their  otnce,  tliat  all  men  should  perceive 
that  it  is  a  heavenly  business  which  they  have  taken  upon  them. 
For  the  image  of  God  must  shine  in  him  that  is  the  minister  of 
God.  And  if  the  apostles  had  not  so  used  themselves,  they 
had  never  laid  again  the  foundations  of  religion  ;  there  never 
would  have  been  any  have  left  their  altars,  their  sacrifices, 
their  fires,  and  their  gods  themselves,  to  be  of  the  opinion  of  a 
few  fishers.  They  counted  all  they  had  as  nothing  in  compa- 
rison of  Christ  Jesus.  Jewell  then  enlarged  upon  the  example 
left  by  the  apostles,  addino-,  That  the  word  of  the  Lord  may  be 
set  forth  worthily,  two  things  are  principally  to  be  taken  heed 
of,  one,  that  we  be  not  weakened  nor  enfeebled  by  fear ;  the 
other,  that  out  of  the  gospel  we  reap  not  a  jot  or  piece  of  praise 
unto  ourselves.  A  preacher's  mind  must  be  prepared  and 
diligently  fenced  against  either  of  these.  After  exhorting  to 
courage,  he-  added,  A  preacher  should  not  have  too  great  a  con- 
ceit of  himself,  but  that  he  think  that  function  and  office  hath 
happened  to  him  from  above,  from  God ;  that  he  discharge  his 
duty  diligently,  and  with  very  great  fear,  remembering  that  he 
is  occupied,  not  in  his  own  business,  but  in  God's  business.  In 
the  holy  scriptures  they  are  called,  not  princes,  nor  magistrates, 
nor  rulers,  nor  kings,  but  stewards,  preachers  or  criers,  minis- 
ters, servants  ;  that  as  we  do  this  in  behalf  of  another,  we  should 
not  grow  proud  for  another's  praise.  God  would  not  have  ns 
preachers  and  criers  of  our  own  art  and  skill,  but  of  his  will : 
neither  do  we  for  any  other  cause  carry  about  this  treasure  in 
earthen  vessels,  than  for  that  it  should  be  the  brightness  and 
clear  light  of  the  power  of  God.  Such  a  minister  of  Christ  was 
bishop  Jewell,  and  there  were  many  such  among  the  British 
Reformers. 

He  was  a  man  of  great  moderation ;  as  appears  by  his  letter 
to  Dr.  Parkhurst,  when  bishop  of  Norwich.  "  Let  your  chan- 
cellor, said  he,  be  harder,  but  you  easier;  let  him  wound,  but 
do  you  heal ;  let  him  lance,  do  you  plaster:  wise  clemency  will 
do  more  good  than  rigid  severity  ;  one  man  may  move  more 
with  an  engine,  than  six  with  the  force  of  their  hands.  And 
accordingly  he  would  often  sit  in  his  own  consistory  with  his 
chancellor,  hearing,  considering,  and  sometimes  determining 
causes,  not  thinking  it  safe  to  commit  all  to  the  sole  care  and 
fidelity  of  his  chancellor  and  officials.  But  though  as  a  justice 
of  peace  he  often  sate  in  the  courts  of  quarter  sessions,  yet  there 
he  very  rarely  interposed,  except  his  judgment  were  desired 
concerning  some  scruple  of  religion,  or  some  such  like  difficulty. 
So  exact  was  his  care,  not  to  entangle  himself  with  secular 
affairs;  and  yet  not  to  be  wanting  to  his  duty  in  any  case. 


32  Jewell. — Life. 

He  was  extremely  careful  of  the  revenues  of  the  church,  not 
caring"  whom  lie  offended  to  preserve  it  from  being  impove- 
rished, in  an  age  when  the  greatest  men,  finding  the  queen  not 
over  liberal  to  her  courtiers  and  servants,  too  often  paid  them- 
selves out  of  the  church  patrimony  for  the  services  they  had 
done  the  crown,  till  they  ruined  some  bishoprics  entirely,  and 
left  others  so  very  poor,  that  they  v^^ere  scarcely  able  to  maintain 
a  prelate.  A  courtier  having  obtained  a  prebend  in  the 
church  of  Salisbury,  and  intending  to  let  it  to  another  lay- 
person for  his  best  advantage,  acquainted  bishop  Jewell  with 
the  conditions  between  them,  and  some  lawyer's  opinion  about 
them.  To  which  the  bishop  replied,  "  What  your  lawyers  may 
answer  I  know  not ;  but  for  my  part,  to  my  power,  I  will  take 
care  that  my  church  shall  sustain  no  loss  whilst  I  live." 

Though  he  came  to  a  bishopric  miserably  impoverished  and 
wasted,  yet  he  found  means  to  exercise  a  prodigious  liberality 
and  hospitality.  Tor  the  first,  his  great  expense  in  the  building 
a  fair  library  for  his  cathedral  church,  may  be  an  instance. 
This  his  successor.  Dr.  Gheast,  furnished  with  books. 

His  doors  stood  always  open  to  the  poor,  and  he  would  fre- 
quently send  charitable  relief  to  prisoners.  Nor  did  he  confine 
his  bounty  to  Englishmen  only,  but  was  liberal  to  foreigners, 
aud  especially  to  those  of  Zurich,  and  the  friends  of  Peter 
Martyr.  Perceiving  the  g-reat  want  of  learned  men  in  his  times, 
his  greatest  care  was  to  have  ever  with  him  in  his  house  several 
poor  lads  whom  he  brought  up  in  learning.  He  took  much 
deliorht  to  hear  them  dispute  points  of  grammar-learning  in 
Latin  at  his  table  when  he  was  at  his  meal,  improving  them 
and  pleasing  himself  at  the  same  time.  Besides  these,  he 
maintained  in  the  university  several  young  students,  allowing 
them  yearly  pensions;  and  whenever  they  came  to  visit  him, 
rarely  dismissing  them  without  liberal  gratuities.  Amongst 
these  was  the  famous  Richard  Hooker  his  countryman,  whose 
parents  being  poor,  he  must  have  been  bound  apprentice  to  a 
trade  but  for  the  bounty  of  this  good  bishop,  who  allowed  his 
parents  a  yearly  pension  towards  his  maintenance,  near  seven 
years  before  he  was  fit  for  the  university.  In  the  year  1567  he 
appointed  him  to  remove  to  Oxford,  and  there  to  attend  Dr.  Cole, 
then  president  of  Corpus  Christi  college,  who,  according  to  his 
promise  to  the  bishop,  provided  him  a  tutor,  and  a  clerk's  place 
in  that  college ;  which,  with  a  contribution  from  his  uncle  John 
Hooker,  and  the  continued  pension  of  his  patron  the  bishop,  gave 
him  a  comfortable  subsistence.  In  the  last  year  of  the  bishop's 
life.  Hooker  making  this  his  patron  a  visit  at  his  palace,  the  good 
bishop  made  him,  and  a  companion  he  had  with  him,  dine  at  his 
own  table,  which  Hooker  boasted  of  with  much  joy  and  gratitude, 
when  he  saw  his  mother  and  friends,  to  whom  he  was  then 
travelling  on  foot.  The  bishop  when  he  parted  with  him,  gave 
him  good  counsel  and  his  blessing,  but  forgot  to  give  him  money, 


His  liberality,  33 

which  when  he  bethought  himself  of,  he  sent  a  servant  to  call 
him  back  again,  and  then  told  him,  "  I  sent  for  you,  Richard,  to 
lend  you  a  horse  which  hath  carried  me  many  a  mile,  and  I 
thank  God  with  much  ease."  And  presently  delivered  into  his 
hand  a  walking-staff,  with  which  he  professed  he  had  travelled 
many  parts  of  Germany.  He  then  went  on  and  said,  "  Richard, 
I  do  not  give,  but  lend  you  my  horse ;  be  sure  you  are  honest 
and  bring  ray  horse  back  to  me  at  your  return  this  way  to  Oxford. 
And  I  do  now  give  you  ten  groats  to  bear  your  charges  to  Exeter ; 
and  here  is  ten  groats  more  which  I  charge  you  to  deliver  to 
your  mother.  Tell  her,  I  send  her  a  bishop's  blessing  with  it, 
and  beg  the  continuance  of  her  prayers  for  me.  If  you  bring 
my  horse  back  to  me,  I  will  give  you  ten  more  to  carry  you  on 
foot  to  the  college ;  and  so  God  bless  you  good  Richard."  Not 
long  after  this,  the  good  bishop  died,  but  before  his  death  he  had 
so  effectually  recommended  Hooker  to  Edwin  Sandys  then 
bishop  of  London,  and  afterwards  archbishop  of  York,  that  he 
put  his  son  under  the  tutelage  of  Hooker,  and  was  so  liberal  to 
him,  that  he  became  one  of  the  most  learned  men  of  the  age. 

To  return  to  bishop  Jewell ;  he  had  collected  an  excellent 
library  of  books  of  all  sorts,  not  excepting  the  most  impertinent 
of  the  popish  authors.  Here  he  spent  the  greatest  and  the  best 
part  of  his  time,  rarely  appearing  abroad,  especially  in  a  morn- 
ing, till  eight  o'clock ;  so  that  till  that  time  it  was  not  easy  to 
speak  with  him ;  when  commonly  he  ate  some  slight  thing  for 
the  support  of  his  thin  body ;  and  then,  if  no  business  diverted 
him,  retired  to  his  study  again  till  dinner. 

He  maintained  a  plentiful,  but  sober  table,  and  though  at  it 
he  ate  very  little  himself,  yet  he  took  care  his  guests  might  be 
well  supplied,  entertaining  them  in  the  mean  time  with  much 
pleasant  and  useful  discourse,  telling  and  hearing  any  kind  of 
innocent  and  divertino-  stories.  For  though  he  was  a  man 
great  and  exact,  both  in  piety  and  virtue,  yet  he  was  not  of  a 
morose,  sullen,  unsociable  temper,  and  his  hospitality  was  equally 
bestowed  upon  both  foreigners  and  Englishmen.  After  dinner 
he  heard  causes,  if  any  came  in ;  and  dispatched  any  business 
that  belonged  to  him,  though  he  would  sometimes  do  this  at 
dinner  also ;  and  answered  any  questions,  and  very  often  arbi- 
trated and  composed  differences  betwixt  his  people,  who  knowing 
his  great  wisdom  and  integrity,  did  very  often  refer  themselves 
to  him  as  the  sole  arbitrator,  where  they  met  with  speedy,  im- 
partial, and  unchargeable  justice.  At  nine  at  night  he  called 
all  his  servants  about  him,  examined  how  they  had  spent  their 
time  that  day,  commended  some,  and  reproved  others,  as 
occasion  served,  and  then  closed  the  day  with  prayers,  as  he 
began  it.  The  time  of  his  public  morning  prayers  seems  to 
have  been  eight  o'clock. 

After  this,  he  commonly  went  to  his  study  again,  and  from 
thence  to  bed,  his  gentlemen  reading  some  part  of  an  author  to 
.4* 


34  Jewell. — Life. 

him,  to  compose  his  mind,  and  then  committing  himself  to  his 
God  and  Saviour,  he  betook  himself  to  his  rest. 

Jewell's  principal  writings  have  been  noticed  in  the  preceding 
pages.  In  the  present  day  we  cannot  form  an  adequate  idea 
of  the  importance  of  his  controversial  works  against  the  papists 
at  that  period,  when  the  whole  of  Europe  was  agitated  by  war- 
fare, caused  by  the  intrigues  of  the  papacy,  and  promoted  by  the 
industrious  defence  of  its  principles.  His  work,  the  defence  of 
the  apology,  in  particular,  should  be  studied  by  all  who  wish  to 
become  acquainted  with  this  important  subject.  A  copy  of  that 
work  was  ordered  by  queen  Elizabeth,  king  James  L,  Charles 
I.,  and  four  archbishops,  to  be  chained  in  every  parish  church, 
with  a  large  bible,  and  Fox's  Acts  and  Monuments,  so  that  the 
people  might  read  them  at  all  convenient  times. 

Some  others  of  Jewell's  works  will  be  found  more  generally 
interesting  at  the  present  day ;  among  these  the  principal  is  the 
Exposition  of  the  Epistles  to  the  Thessalonians,  which  has  been 
justly  characterized  as  "  worth  its  weight  in  gold."  It  was, 
however,  a  posthumous  publication,  having  been  edited  by  Dr. 
John  Garbrand,  a  divine  whom  he  much  esteemed,  to  whom 
he  left  his  unpublished  papers  and  manuscripts.  Garbrand  pub- 
lished from  them  the  Exposition  of  the  Epistles  to  the  Thessalo- 
nians— the  View  of  a  seditious  Bull — A  short  Treatise  of  the 
Holy  Scriptures — Six  Sermons  preached  at  Paul's  cross,  before 
the  queen — and  a  Treatise  of  the  Sacraments.  These,  with 
Jewell's  other  works,  were  collected  and  published  in  a  folio 
volume  in  1609  and  1611,  and  are  now  reprinting  (1830)  by  the 
university  of  Oxford.  Some  other  pieces  were  left  in  manu- 
script by  bishop  Jewell.  Among  them  are  enumerated  the 
following, — An  Exposition  of  the  Epistles  and  Gospels  through- 
out the  year — An  Exposition  of  the  Creed,  Lord's  Prayer,  and 
Ten  Commandments — A  Comment  on  the  Epistles  of  St.  Peter, 
and  on  the  Epistle  to  the  Galatians.* 

*  Wood,  in  his  AthenaB  Oxonienses,  states  that  all  books  and  papers 
left  by  bishop  Jewell  to  Dr.  Garbrand  were  given  by  the  latter  to  Dr. 
R.  Chaloner  and  Dr.  John  Rainolds.  Diligent  inquiry  has  been  made 
for  these  comments  on  the  epistles  of  Peter  and  to  the  Galatians,  in 
the  hope  of  adding  them  to  this  collection,  but  without  success. 


A 

TREATISE 


THE  HOLY  SCRIPTURES, 


GATHERED    OUT    OF    CERTAIN    SERMONS   WHICH    BISHOP 

JEWELL  PREACHED  AT  SALISBURY, 

A.  D.  1570. 


35 


This  treatise,  Of  the  Holy  Scriptures,  was  printed  by  Dr.  Garbrand 
with  another  work  of  bishop  Jewell's  called  "  A  View  of  a  seditious 
Bull  sent  into  England  from  Pius  V.  bishop  of  Rome,  1569."  In  the 
preface  to  the  reader,  he  says, 

*'  In  the  Treatise  of  the  Holy  Scriptures  is  showed  the  authority, 
and  the  profit,  and  the  pleasure,  and  the  necessity  of  the  word  of  God. 

"If  thou  learn  to  humble  thyself  before  God,  and  to  seek  wisdom 
of  him ;  if  thou  search  the  Scriptures,  and  make  them  thy  guides  to 
lead  thee  through  the  desert  and  wide  sea  of  this  life,  thou  shalt  soon 
espy  the  danger  of  all  practices  towards  disloyalty  and  rebellion 
whereto  the  Bull  driveth  thee.  For  it  is  not  only  said  by  the  wise 
man,  '  The  fear  of  the  Lord  is  the  beginning  of  wisdom,'  Prov.  i.  but 
also  set  down  by  the  prophet,  'They  have  rejected  the  word  of  the 
Lord,  and  what  wisdom  is  there  in  them?'  Jer.  viii.  That  is,  men 
become  foolish  and  do  such  things  as  are  unmeet,  because  they  care 
not  for  the  word  of  God;  and  therefore  David  in  his  experience  so 
confesses,  that  by  the  commandments  of  God  he  was  made  wiser 
than  his  enemies,  and  had  more  understanding  than  all  his  teachers ; 
because  the  testimonies  of  the  Lord  were  ever  with  him,  and  he  did 
meditate  upon  them.  Psal.  cxix." 

Dr.  Garbrand  adds  a  short  account  of  the  last  hours  of  bishop 
Jewell,  which  is  given  in  the  preceding  pages. 


36 


A  TREATISE 


THE  HOLY   SCEIPTUKES. 


Among  all  his  creatures  in  heaven  or  earth,  God  hath  not 
made  any  like  unto  the  sun  in  the  firmament,  the  beams 
whereof  are  beautiful  and  pleasant,  and  give  comfort  in  all 
places,  to  all  things.  It  rejoices  the  whole,  and  relieves  the 
sick ;  it  causes  birds  to  sing,  fishes  to  play,  cattle  to  stir, 
worms  to  creep,  grass  to  grow,  and  trees  to  bring  fruit;  it 
renews  the  face  of  the  whole  earth. 

Yet  a  blind  man  has  no  pleasure  in  the  beauty  thereof, 
because  he  is  blind,  and  cannot  see  it ;  yet  a  dead  man  has 
no  warmth  by  the  heat  thereof,  because  he  is  dead,  and 
feels  it  not. 

Adam  was  placed  m  paradise  in  perfect  estate,  and  in  the 
company  of  God's  angels.  God  walked  and  did  talk  with 
him.  He  heard  the  voice,  and  beheld  the  presence  of  God. 
The  rivers  yielded  waters  abundantly,  the  trees  brought  him 
food  of  life.  He  had  plenty  without  travail,  he  had  plea- 
sures, joy,  and  his  heart's  desire. 

But  Adam  was  unthankful ;  he  knew  not  God,  the  worker 
of  his  happiness ;  he  knew  not  the  place  in  which  he  was : 
he  knew  not  his  own  state  and  blessedness;  therefore  the 
wrath  of  the  Lord  grew  against  him;  he  fell  into  the  snares 
of  the  devil,  he  became  mortal,  and  returned  to  dust. 

What  nation  in  all  the  world  so  happy  as  Israel !  They 
were  delivered  by  a  mighty  hand  out  of  Egypt,  from  the 
tyranny  of  Pharaoh,  from  servage  and  villainy.*  Their 
children  were  no  more  slain  before  their  faces.  They  passed 
through  the  bottom  of  the  sea,  as  upon  dry  land.  When 
they  were  hungry,  there  went  forth  a  wind  from  the  Lord, 
and  brought  them  quails  from  the  sea,  and  manna  was 
given  them  from  heaven  to  eat.  When  they  thirsted,  the 
»  Slavery,  villain  formerly  meant  a  serf  or  bondsman. 

37 


38  Jewell. 

rocks  opened   and   poured  out  water,  that  they  and  their 
beasts  might  drink. 

In  battle  they  were  mighty  and  strong;  no  power  was 
able  to  stand  against  them.  The  Lord  went  before  them 
by  day  in  a  pillar  of  cloud,  to  lead  them  the  way ;  and  by 
night  in  a  pillar  of  fire  to  give  them  light.  When  they 
called  upon  the  Lord,  he  heard  them.  When  they  trusted 
in  him,  they  were  not  confounded. 

But  they  grew  unmindful  of  all  these  mercies,  and  mur- 
mured against  the  Lord,  and  against  his  servants;  therefore 
God  raught*  forth  his  hand  against  them.  He  sware  in  his 
wrath  that  they  should  not  enter  into  his  rest.  He  sent  his 
angel,  and  destroyed  them  in  the  wilderness. 

Even  so  fares  it  with  all  such  as  regard  not  the  word  of 
their  salvation  ;  because  they  have  ears  and  hear  not,  nor 
will  understand  with  their  hearts,  the  fury  of  the  Lord  shall 
be  kindled  against  them.  The  prophet  saith  in  the  name  of 
God  to  Israel,  Jer.  vii.  I  have  sent  unto  them  all  my  servants 
the  prophets,  yet  would  they  not  hear  me,  nor  incline  their 
ear. 

Samuel  tells  Saul,  1  Sam.  xv.  Thou  hast  cast  away  the 
word  of  the  Lord,  and  the  Lord  hath  cast  away  thee.  Again, 
Jeremiah  saith,  chap.  vi.  How  do  ye  say.  We  are  wise,  and 
the  law  of  the  Lord  is  with  us  ?  They  have  rejected  the 
word  of  the  Lord,  and  what  wisdom  is  in  them'/  Again, 
Unto  whom  shall  I  speak,  and  admonish,  that  they  may 
hear?  Behold,  their  ears  are  uncircumcised,  and  they  cannot 
hearken;  behold  the  word  of  the  Lord  is  unto  them  as  a  re- 
proach, they  have  no  delight  in  it;  I  will  cause  a  plague  to 
come  upon  this  people,  even  the  fruit  of  theirovvn  imagina- 
tions; because  they  have  not  taken  heed  unto  my  words, 
nor  to  my  law,  but  cast  it  off*. 

After  this  manner  God  shows  the  cause  why  his  word 
takes  not  place  in  us;  because  we  are  wilful,  and  will  not 
hear  it,  nor  receive  it,  nor  take  delight  in  it,  nor  let  the  fruit 
thereof  appear;  but  reject  it  and  make  it  a  reproach,  and 
cast  it  away  from  us.  And  therefore  is  it  that  the  Lord  doth 
cast  us  away;  that  we  are  unwise;  that  we  please  ourselves 
with  our  own  devices,  and  follow  our  own  imaginations, 
and  perish,  because  we  have  not  understanding  to  hear  the 
instruction  of  the  Lord's  word,  but  like  ignorant  men,  dis- 
allow it,  and  cast  it  behind  the  back. 

The  consideration  hereof  moves  me  to  say  somewhat  of 
*  Stretched. 


Of  the  Holy  Scriptures,  39 

the  HOLY  SCRIPTURES,  which  are  the  bright  sun  of  God  ; 
which  bring  Hght  unto  our  ways,  and  comfort  to  all  parts  of 
our  life,  and  salvation  to  our  souls;  in  which  is  made  known 
unto  us  our  estate,  and  the  mercy  of  God  witnessed  in 
Christ  our  Saviour. 

That  we  may  the  better  see  the  path  which  we  have  to 
walk  in;  my  meaning  is,  truly,  and  plainly,  and  shortly,  to 
show  you  what  authority  and  majesty  the  word  of  God 
beareth;  then,  what  profit  we  may  reap  by  it;  also  how 
needful  it  is  that  we  be  well  instructed  in  the  Holy  Scrip- 
tures; and  what  pleasure  and  delectation  a  Christian  con- 
science may  find  in  them ;  and  lastly,  whether  they  are  dark 
and  doubtful,  or  plain  and  easy  for  your  understanding:  that 
when  we  know  the  majesty  and  authority  of  the  word,  and 
what  comfort  and  profit  God  giveth  us  by  it,  we  deprive  not 
ourselves  thereof  by  our  unthankfulness,  nor  close  up  our 
eyes  that  we  see  it  not;  but  hear  it  in  reverence  and  in  fear, 
that  it  may  be  fruitful  in  us,  and  we  receive  it  not  in  vain. 
The  Scriptures  are  the  word  of  God.  What  title 
can  there  be  of  greater  value?  What  may  be  said  of  them 
to  make  them  of  greater  authority,  than  to  say,  The  Lord 
hath  spoken  them?  that  they  came  not  by  the  will  of  men, 
but  holy  men  of  God  spake  as  they  were  moved  by  the  Holy 
Ghost?  2  Pet.  i.  At  the  word  or  proclamation  of  an  earthly 
prince  we  stand  up  and  vail  our  bonnets,  and  give  good 
heed  to  it:  we  are  bound  so  to  do,  it  is  our  duty;  such 
honour  belongeth  to  the  powers  that  are  placed  to  rule 
over  us;  for  they  are  ordained  of  God.  And  whosoever 
resisteth  them,  resisteth  the  ordinance  of  God. 

If  we  should  have  a  revelation,  and  hear  an  angel  speak 
unto  us,  how  careful  would  we  be  to  mark,  and  remember, 
and  to  be  able  to  declare  the  words  of  the  angel !  yet  an  angel 
is  but  a  glorious  creature,  and  not  God.  And  what  is  a 
king?  great  and  mighty,  yet  mortal  and  subject  to  death ;  his 
breath  departeth,  and  his  name  shall  perish.  Both  he  and 
his  word,  his  power  and  his  puissance  shall  have  an  end. 

But  the  word  of  the  gospel  is  not  as  the  word  of  an  earth- 
ly prince.  It  is  of  more  majesty  than  the  word  of  an  angel. 
The  apostle  saith,  Heb.  ii.  If  the  word  spoken  by  angels 
was  steadfast,  and  every  transgression  and  disobedience 
received  a  just  recompense  of  reward,  how  shall  we  escape 
if  we  neglect  so  great  salvation,  which  at  the  first  began  to 
be  preached  by  the  Lord,  and  was  confirmed  unto  us  by 
them  that  heard  him  ? 


40  Jewell. 

God  saith,  by  the  prophet  Isaiah,  chap.  Iv.  My  word  shall 
accomplish  that  which  I  will,  and  it  shall  prosper  in  the 
thing  whereto  I  sent  it.  And  the  same  prophet  saith,  chap, 
xl.  The  word  of  God  shall  stand  for  ever.  And,  It  is  more 
easy  that  heaven  and  earth  pass  away,  than  that  one  tittle 
of  the  law  should  fail,  saith  our  Saviour,  Luke  xvi.  For  it 
is  the  word  of  the  living  and  almighty  God,  of  the  God  of 
hosts,  who  hath  done  whatsoever  pleased  him,  both  in  hea- 
ven and  in  earth. 

By  this  word  he  maketh  his  will  known.  I  have  not 
spoken  of  myself,  saith  Christ,  John  xii.  but  the  Father 
which  sent  me,  gave  me  a  commandment  what  I  should 
say,  and  what  1  should  speak.  And  again,  John  xv.  If  I 
had  not  come  and  spoken  unto  them,  they  should  not  have 
had  sin;  but  now  they  have  no  cloak  for  their  sin.  No  man 
hath  seen  God  at  any  time.  He  is  invisible,  no  eye  can 
reach  unto  him.  The  only  begotten  Son  which  is  in  the  bo- 
som of  his  Father,  he  hath  declared  him ;  he  hath  showed 
us  the  throne  of  grace,  that  we  may  seek  for  mercy,  and 
find  grace  in  time  of  need;  he  hath  disclosed  unto  us  the 
will  of  his  Father;  he  hath  left  unto  us,  and  ordained,  that 
we  should  hear  his  holy  word. 

This  word  the  angels  and  blessed  spirits  used  when  they 
came  down  from  heaven  to  speak  unto  the  people;  when 
they  came  to  the  blessed  virgin,  and  to  Joseph,  and  to  others, 
they  spake  as  it  was  written  in  the  prophets,  and  in  the 
Scriptures  of  God;  they  thought  not  their  own  authority  suf- 
ficient, but  they  took  credit  to  their  saying,  and  authority 
to  their  message,  out  of  the  word  of  God. 

This  word  the  prophets  vouched  and  alleged  to  the  peo- 
ple. Albeit  they  were  sanctified  in  their  mothers'  womb;  al- 
beit God  had  endued  them  with  his  heavenly  Spirit;  although 
a  seraphim  came  unto  one  of  them  and  touched  his  mouth 
with  a  hot  coal;  albeit  he  saw  the  Lord  sitting  upon  a  high 
throne;  yet  they  would  not  speak  as  of  themselves,  but  only 
in  the  name  of  the  Lord;  for  thus  they  used  to  say.  The 
Lord  hath  spoken — This  is  the  word  of  the  Lord — Hear 
what  the  Lord  saith.  Saint  Paul,  albeit  he  was  taken  up 
into  the  third  heaven,  and  into  paradise,  and  heard  words 
that  are  not  lawful  for  man  to  utter,  yet  he  wrote  not  his 
own  words  to  the  churches  of  Rome,  of  Corinth,  and  Thes- 
salonica,  and  of  other  places,  but  delivered  those  which  he 
had  received,  and  taught  them  according  to  the  Scriptures. 

This  word  is  the  true  manna;  it  is  the  bread  which  came 


Of  the  Holy  Scriptures,  41 

down  from  heaven ;  it  is  the  key  of  the  kingdom  of  heaven ; 
it  is  the  savour  of  life  unto  life ;  it  is  the  power  of  God  unto 
salvation.  In  it  God  showeth  unto  us  his  might,  his  wis- 
dom, and  his  glory.  By  it  he  will  be  known  of  us.  By  it 
he  will  be  honoured  of  his  creatures.  Whatsoever  truth  is 
brought  unto  us  contrary  to  the  word  of  God,  it  is  not  truth, 
but  falsehood  and  error;  whatsoever  honour  done  unto  God, 
disagrees  from  the  honour  required  by  his  word,  it  is  not 
honour  unto  God,  but  blasphemy. 

As  Christ  saith.  Matt.  xv.  In  vain  they  worship  me, 
teaching  for  doctrines  men's  precepts.  By  Isaiah  God  saith, 
Who  required  this  at  your  hands'?  And  by  Jeremiah,  chap, 
vii.  I  spake  not  unto  your  fathers,  nor  commanded  them, 
when  I  brought  them  out  of  the  land  of  Egypt,  concerning 
burnt  offerings  and  sacrifices.  But  this  commanded  I  them, 
saying.  Obey  my  voice,  and  I  will  be  your  God,  and  ye  shall 
be  my  people;  and  walk  ye  in  all  the  ways  which  I  have 
commanded  you,  that  it  may  be  well  unto  you. 

Again,  Jer.  xxiii.  What  is  the  chatf  to  the  wheat  ?  saith 
the  Lord.  What  are  your  dreams  to  be  weighed  with  the 
truth  of  God?  Search  the  Scriptures.  In  them  ye  shall  learn 
to  know  me,  and  how  you  should  worship  me;  in  them  ye 
shall  find  everlasting  life.  The  words  of  the  Lord  are  pure 
words,  as  the  silver  tried  in  the  furnace;  there  is  no  filth 
nor  dross  remaining  in  them;  they  are  the  storehouse  of 
wisdom,  and  ofthe  knowledge  of  God;  inrespect  whereof,  all 
the  wisdom  of  this  world  is  but  vain  and  foolish. 

Numa  Pompilius,  king  of  the  Romans,  Lycurgus,  king 
of  Lacedemon,  and  Minos,  king  of  Crete,  were  wise  men, 
and  of  great  government;  they  devised  laws  to  rule  the  peo- 
ple, and  bare  them  in  hand,  that  they  were  taught  by  revela- 
tion, that  so  their  ordinances  might  win  the  more  credit,  and 
be  established  for  ever.  But  where  are  they  now  ?  Where  is 
Numa,  Minos,  or  Lycurgus  ?  Where  are  their  books  ?  What 
is  become  of  their  laws  ?  They  were  unwise,  and  had  no 
knowledge  nor  understanding  of  God  ;  they  and  their  laws 
are  dead,  and  their  names  forgotten.  But  the  law  of  God 
came  from  heaven  indeed.  God  wrote  it  with  his  finger; 
it  is  the  fountain  of  all  wisdom,  and  therefore  shall  it  con- 
tinue for  ever,  and  never  have  an  end. 

Here  let  us  behold  the  great  power  and  work  of  God. 
When  Moses  received  the  law,  God  himself  came  down  in 
person,  with  thousand  thousands  of  angels ;  the  air  was  dark- 
ened at  his  presence^  the  mount  stood  all  covered  with  fire, 

JEWELL.  5 


43  Jeivell. 

the  earth  shook,  the  heavens  thundered,  the  people  stood 
afar  off,  and  fled  for  fear,  and  said  unto  Moses,  Talk  thou 
with  us,  and  we  will  hear ;  but  let  not  God  talk  with  us 
lest  we  die.  This  was  the  first  proclaiming  and  publishing 
of  the  law ;  such  force  and  credit  God  gave  to  his  word, 
and  warranted  himself  to  be  the  Lord. 

Since  that  time,  many  thousand  years  are  already  passed. 
In  the  mean  time  the  people  of  Israel  were  oppressed  by 
tyrants,  were  spoiled  and  chased  out  of  their  country ;  first 
by  Nebuchadnezzar  into  Babylon  ;  afler  that,  by  Antiochus 
into  Syria ;  and  lastly,  they  were  as  vagabonds  driven  from 
country  to  country. 

Their  city  Jerusalem  was  sacked,  their  houses  over- 
thrown, their  temple  rased,  and  not  a  stone  left  upon  a  stone  ; 
their  library  destroyed,  their  books  burnt,  the  tabernacle 
lost,  the  covenant  broken.  No  vision,  no  revelation,  no 
comfort  for  the  people  left ;  nor  prophet,  nor  priest,  nor  any 
to  speak  in  the  name  of  the  Lord. 

In  all  those  times  of  decays,  of  sackings,  of  darkness, 
and  of  misery,  what  was  done  with  the  word  of  God  ?  It 
was  wickedly  burnt  by  Jehoiakim,  king  of  Judah  ;  and  An- 
tiochus burnt  the  books  of  the  law,  and  cut  them  in  pieces. 
No  man  durst  be  known  to  have  them,  and  avouch  the 
having ;  so  thought  they  utterly  to  deface  the  glory  of  God, 
and  to  abolish  all  remembrance  of  his  laws. 

Then  came  the  Pharisees  ;  they  drowned  the  word  of  God 
with  their  traditions  ;  they  took  away  the  key  of  knowledge, 
and  entered  not  in  themselves,  but  forbad  them  that  came 
in.  After  them  came  heretics  ;  they  denied,  some  one  part, 
and  some  another  part  of  Scripture.  They  rased,  blotted, 
corrupted,  and  altered  the  word  of  God ;  of  the  word  of  God 
they  made  it  their  own  word,  or,  which  is  worse,  they 
made  it  the  word  of  the  devil. 

By  the  space  of  so  many  thousand  years,  the  word  of  God 
passed  by  so  many  dangers  of  tyrants,  of  pharisees,  of  here- 
tics, of  fire,  and  of  sword,  and  yet  continueth  and  standeth 
until  this  day,  without  altering  or  changing  one  letter.  This 
was  a  wonderful  work  of  God,  that  having  so  many  and 
such  great  enemies,  and  passing  through  so  many  and  such 
great  dangers,  it  yet  continueth  still,  without  adding  or  al- 
tering of  any  one  sentence,  or  word,  or  letter.*  No  creature 
was  able  to  do  this,  it  was  God's  work. 

He  preserved  it,  that  no  tyrant  should  consume  it ;  no 

*  So  as  to  alter  the  sense,  or  change  the  d^trines  taught  therein. 


Of  the  Holy  Scriptures,  48 

tradition  choke  it;  no  heretic  maliciously  should  corrupt  it. 
For  his  name's  sake,  and  for  the  elect's  sake,  he  would  not 
suffer  it  to  perish ;  for  in  it  God  hath  ordained  a  blessing 
for  his  people,  and  by  it  he  maketh  covenant  M'ith  them  for 
life  everlasting.  Tyrants,  and  pharisees,  and  heretics,  and 
the  enemies  of  the  cross  of  Christ,  have  an  end ;  but  the 
word  of  God  hath  no  end. 

No  force  shall  be  able  to  decay  it.  The  gates  of  hell  shall 
not  prevail  against  it.  Cities  shall  fall ;  kingdoms  shall 
come  to  nothing;  empires  shall  fade  away  as  the  smoke; 
but  the  truth  of  the  Lord  shall  continue  for  ever.  Burn  it, 
it  will  rise  again;  kill  it,  it  will  live  again;  cut  it  down  by 
the  root,  it  will  spring  again.  There  is  no  wisdom,  neither 
understanding,  nor  counsel  against  the  Lord.  Prov.  xxi. 

Let  us  behold  the  nations  and  kingdoms  which  some- 
times professed  Christ,  and  are  now  heathenish ;  Illyricum, 
Epirus,  Peloponnesus,  Macedonia,  and  others.  Again,  let 
us  behold  such  kingdoms  and  countries,  which  were  in  times 
past  heathen,  and  knew  not  God;  as  England,  Ireland, 
Rome,  Scotland,  and  divers  others. 

They  were  all  without  the  gospel,  without  Christ,  without 
God,  and  without  hope  of  life.  They  worshipped  idols,  even 
the  work  of  their  own  hands.  To  them  they  appointed 
priests  for  their  service,  days  and  places  for  the  people  to 
resort  together  to  worship  them. 

Here  in  England,  Paul's  church  in  London  was  the  tem- 
ple of  Diana;  Peters  church  in  Westminster  was  the  tem- 
ple of  Apollo.  In  Rome,  they  had  the  temple  of  the  great 
god  Jupiter,  and  in  Florence  the  temple  of  Mars;  and  in 
other  places  they  had  temples  dedicated  to  other  idols. 

Jupiter,  Mars,  Apollo,  and  Diana  were  unclean  spirits 
and  filthy  devils ;  yet  they  gave  thanks  to  them  for  their 
peace  and  prosperity,  prayed  to  them  in  war  and  in  misery, 
and  commended  unto  them  their  wives,  their  children,  them- 
selves, the  safe  keeping  and  custody  of  their  souls.  They 
built  gorgeous  churches  and  chapels ;  set  up  images  of  sil- 
ver and  gold  to  them ;  prayed,  lifted  up  their  hands,  did 
sacrifice,  and  offered  up  their  children  to  them. 

A  horrible  thing  to  say,  yet  true  it  is,  the  darkness  of 
those  times  was  such,  that  men  slew  their  own  children,  and 
offered  them  up  to  idols.  They  said.  Great  is  Jupiter, 
great  is  Apollo,  and  great  is  Diana  of  the  Ephesians. 
These  are  the  gods  of  our  fathers;  our  fathers  trusted  in 
them ;  they  made  us,  and  have  defended  us,  and  have  given 


44  Jewell. 

us  victory  against  our  enemies.  Whosoever  denied  them 
were  thought  worthy  to  die. 

Thus  were  the  kings,  and  the  princes,  and  the  people 
persuaded ;  and  so  continued  they  by  the  space  of  some 
thousand  years,  without  controlment  or  contradiction.  They 
had  great  props  of  antiquity,  universality,  and  consent — an- 
tiquity of  all  times;  universality  of  all  places;  consent  of 
all  the  people.  So  strongly  and  so  mightily  were  they 
founded ;  who  would  think  such  a  religion,  so  ancient,  and 
so  universal,  and  so  defended  by  common  consent,  should 
ever  possibly  be  removed? 

But  when  the  fulness  of  time  came,  God  sent  forth  his 
word,  and  all  was  changed.  Error  fell  down,  and  truth 
stood  up;  men  forsook  their  idols,  and  went  to  God.  The 
kings,  and  priests,  and  people  were  changed;  the  temples, 
and  sacrifices,  and  prayers  were  changed  ;  men's  eyes  and 
hearts  were  changed.  They  forsook  their  gods,  their  kings, 
their  priests;  they  forsook  their  antiquity,  customs,  consent, 
their  fathers,  and  themselves. 

What  power  was  able  to  work  these  things?  What  em- 
peror by  force  ever  prevailed  so  much?  What  strength 
could  ever  shake  down  such  mighty  idols  from  their  seats? 
What  hand  of  man  could  subdue  and  conquer  the  whole 
world,  and  make  such  mighty  nations  confess  they  had  done 
amiss  ?  This  did  the  Lord  bring  to  pass  by  the  power  of  his 
word  and  the  breath  of  his  mouth. 

This  it  was  that  led  captivity  captive,  and  threw  down 
every  high  thing  that  lifted  itself  up  against  the  Lord,  and 
brought  all  powers  under  subjection  unto  the  Lord.  It  is 
the  image,  the  power,  the  arm,  the  sword,  and  the  glory  of 
God.  It  is  mighty,  of  great  force  and  virtue,  of  authority 
and  majesty,  because  it  is  the  word  of  God  ;  therefore  the 
glory  thereof  is  great. 

Now  let  us  stand  afar  off,  and  humble  ourselves,  and  in 
reverence  and  fear  learn  to  take  the  fruit  and  comfort  of  the 
same ;  for  so  is  the  will  of  God,  that  we  may  be  partakers 
of  his  glory.  But  where  shall  we  find  entrance  into  this 
matter  ?  And  how  shall  we  be  able  to  come  to  land  ?  For 
this  is  the  sea,  and  the  depth  of  all  the  works,  of  the  judg- 
ments, and  mercies,  and  of  the  kingdom  of  God.  This  is 
a  sea  that  hath  no  shore,  a  pit  that  hath  no  bottom. 

The  Holy  Scriptures  are  the  mercy-seat,  the  registry  of 
the  mysteries  of  God,  our  charter  for  the  life  to  come,  the 
holy  place  in  which  God  showeth  himself  to  the  people,  the 


Of  the  Holy  Scriptures.  46 

mount  Sion  where  God  hath  appointed  to  dwell  for  ever. 
The  more  comfort  there  is  in  them,  so  much  the  more 
greedily  let  us  desire  them;  the  more  heavenly  and  glorious 
they  are,  with  so  much  the  more  reverence  let  us  come  unto 
them. 

For  consideration  of  this  matter  of  the  fruit  and  comfort 
which  God  worketh  by  his  word,  what  may  we  better  call 
to  mind  than  what  is  recorded  by  St.  Paul,  Rom.  xv.? 
Whatsoever  things  were  written  aforetime,  are  written  for 
our  learning,  that  we,  through  patience  and  comfort  of  the 
Scriptures,  might  have  hope. 

All  that  is  written  in  the  word  of  God  is  not  written  for 
angels,  or  archangels,  or  heavenly  spirits,  but  for  the  sons 
of  men,  for  us,  and  for  our  instruction;  that  by  them  we 
may  receive  strength  and  comfort  in  all  adversities,  and 
have  hope  of  the  life  to  come.  It  is  the  word  of  God.  God 
openeth  his  mouth  and  speaketh  to  us,  to  guide  us  into  all 
truth,  to  make  us  full  and  ready  in  all  good  works,  that  we 
may  be  perfect  men  in  Christ  Jesus;  so  rooted  and  grounded 
in  him,  that  we  be  not  tossed  to  and  fro  with  every  tempest. 

The  profit  which  the  word  of  God  bringeth  shall  best  ap- 
pear, if  we  first  take  a  view  of  our  estate,  what  we  are,  in 
what  place  we  stand,  and  what  enemies  make  force  against 
us.  We  are  the  sons  of  Adam,  stubborn  children,  the  chil- 
dren of  vanity  and  of  wrath ;  the  children  of  those  fathers 
who  forsook  God,  and  have  erred  in  their  hearts,  and  were 
deceived. 

God  who  created  man,  and  breathed  into  him  the  breath 
of  life,  saith.  Gen.  viii.  "  The  imagination  of  man's  heart  is 
evil  from  his  youth."  Such  are  we,  even  by  the  judgment 
of  God,  and  his  judgment  faileth  not.  What  error,  what 
idol,  what  wickedness  ever  hath  been  heard,  which  hath  not 
been  forged  and  wrought  in  the  heart  of  man? 

We  can  neither  do,  nor  speak,  nor  think  the  thing  that 
is  good;  our  understanding  is  heavy,  our  will  froward,  our 
eyes  blind,  and  our  heart  unclean.  W^e  go  astray  through 
this  world  as  lost  sheep,  every  man  after  his  own  way. 
Even  as  a  leaf  is  carried  up  and  down  with  a  blast  of  wind, 
so  are  we  easily  driven  into  error;  in  ourselves  we  find  no 
stay,  no  succour,  nor  help.  Such  are  we,  and  so  weak  of 
ourselves. 

But  where  are  we?  In  the  world.  And  what  is  the 
world?  Some  think  it  to  be  a  place  full  of  all  delights  and 
5* 


40  Jewell. 

pleasures,  a  goodly,  strong,  and  gorgeous  palace,  and  a 
paradise  of  joy.  Let  no  man  deceive  us,  nay,  rather  let  us 
not  deceive  ourselves :  the  vi^orld  is  a  shop  of"  vanities,  it  is 
a  dungeon  of  darkness,  a  pot  full  of  poison,  a  ship  full  of 
leaks,  a  way  full  of  snares ;  it  blinds  our  eyes,  beguiles  our 
senses,  and  helps  us  forward  into  all  dangers.  We  are 
blind  ourselves,  and  the  place  wherein  we  are  is  nothing 
else  but  darkness. 

W hereunto  may  I  resemble  our  case  ?  Jeremiah  the  pro- 
phet was  cast  into  a  dungeon  :  there  he  sat  without  light, 
and  without  comfort.  His  case  was  miserable,  and  the 
place  loathsome ;  yet  he  knew  where  he  was,  he  knew  what 
he  lacked  ;  he  cried  unto  the  Lord  and  was  delivered. 

Daniel  was  cast  into  the  den  of  lions,  there  to  be  torn  in 
pieces  and  devoured :  but  he  saw  his  misery,  and  the  danger 
in  which  he  stood ;  he  saw  the  lions,  the  paws  which  should 
gripe  him,  and  the  teeth  which  should  tear  him.  His  case 
was  miserable,  yet  is  ours  more  miserable.  We  are  in  the 
deep  dungeon  of  hell,  and  think  we  are  in  safety  ;  we  are  in 
the  midst  of  darkness,  and  think  it  to  be  light;  we  are  com- 
passed with  lions,  with  dragons,  and  with  scorpions,  yet 
think  not  of  our  misery. 

Who  hath  not  heard  of  the  story  of  Jonah?  Jonah  was 
in  a  whale's  belly.  The  place  was  very  dark,  the  waves 
beat  on  every  side;  he  was  drowned,  yet  touched  no  water; 
he  was  swallowed  up,  yet  not  consumed;  he  lived  without 
any  sense  of  life;  the  fish  was  death,  the  sea  was  death, 
and  the  tempest  was  death ;  yet  he  died  not,  but  lived  in 
the  midst  of  death;  he  could  not  see,  he  could  not  hear,  he 
knew  not  to  whom  he  might  call  for  help;  he  was  taken 
and  carried  away,  he  knew  not  whither. 

Let  us  mark  well  this  story;  it  is  a  true  pattern  of  our 
estate,  and  shows  what  our  life  is  in  this  world.  W^e  are 
beset  with  like  dangers;  we  are  driven  with  tempests;  we 
are  drowned  in  like  floods;  we  live  in  the  midst  of  horrible 
darkness;  we  are  carried  we  know  not  whither. 

The  philosopher  tells  us,  truth  and  falsehood  are  nigh 
neighbours,  and  dwell  one  by  the  other;  the  outer  porch  of 
the  one  is  like  the  porch  of  the  other;  yet  their  way  is  con- 
trary; the  one  leads  to  life,  the  other  leads  to  death;  they 
differ  little  to  the  show,  save  that  oft  times  the  door  of  false- 
hood is  fair,  painted,  graven,  and  beautifully  adorned;  but 
the  door  or  forefront  of  truth  is  plain  and  homely. 

Thereby  it  happens  that  men  are  deceived ;  they  mistake 


Of  the  Holy  Scriptures.  47 

the  door,  and  go  into  error's  house,  when  they  seek  truth. 
They  call  evil  good,  falsehood  truth,  and  darkness  light; 
they  forsake  that  which  is  good,  deny  the  truth,  and  love 
not  the  light.  This  moved  St.  Paul  to  say  of  his  brethren 
the  Jews,  Rom.  x.  I  bear  them  record  that  they  have  the 
zeal  of  God,  but  not  according  to  knowledge;  they  have 
the  care  and  fear  of  God;  they  are  zealous  in  their  doings; 
they  have  devotion;  they  pretend  conscience;  they  think 
they  do  well,  and  that  they  please  God.  When  they  pro- 
fessed themselves  to  be  wise,  they  became  fools,  Rom.  i. 

They  knew  not  what  they  did;  for  if  they  had  knowledge, 
they  would  never  have  crucified  the  Lord  of  glory.  But 
they  know  not  the  truth  of  God ;  they  know  not  God;  they 
are  carried  away  in  the  vanity  of  their  own  heart ;  their 
prayers  are  no  prayers  ;  the  truth  they  hold  is  falsehood  ; 
their  faith  is  no  faith  ;  they  are  sheep  without  a  shepherd. 
Thus  we  have  heard  what  we  are,  and  in  what  place. 

Now  let  us  see  what  enemies  bend  their  force  against  us. 
We  fight  against  the  gates  of  hell,  with  the  devil,  the  prince 
of  darkness,  the  father  of  lies  ;  with  the  devil,  who  hath 
power  over  the'children  of  disobedience,  by  whose  malice 
death  came  into  the  world.  Even  that  devil  bends  his  force 
against  us,  who  deceived  Adam  in  paradise,  who  deceived 
the  learned  philosophers,  and  beguiled  the  princes,  and  wise 
men,  and  the  worthies  of  the  world;  who  abuses  and  entices 
our  hands,  our  eyes,  our  learning,  our  understanding,  and 
our  own  hearts  to  deceive  us. 

He  rampeth  as  a  lion,  and  rangeth  over  the  world,  seek- 
ing whom  he  may  devour.  This  is  his  delight  and  study. 
He  hath  been  a  murderer  from  the  beginning.  If  this  were 
ever  true  at  any  time,  our  times  have  found  it  most  true. 
We  are  they  upon  whom  the  ends  of  the  world  are  come. 

Now  is  this  Scripture  fulfilled  in  our  ears.  Now  see  we 
the  days  whereof  Christ  warned  his  disciples  so  earnestly, 
Matt.  xxiv.  They  shall  say,  Lo!  here  is  Christ,  and  there 
is  Christ.  This  is  the  truth,  that  is  the  truth.  There  shall 
arise  false  Christs  and  false  prophets,  and  shall  deceive 
many ;  they  shall  betray  the  truth.  Many  shall  be  offended 
by  them  ;  if  it  were  possible,  the  very  elect,  they  whose 
names  are  written  in  the  book  of  life,  should  be  deceived. 
And  except  those  days  should  be  shortened,  there  should 
no  flesh  be  saved ;  but  for  the  elect's  sake  those  days  shall 
be  shortened,  the  sun  shall  be  darkened,  and  the  moon  shall 
not  give  her  light. 


48  Jewell. 

The  sun  is  the  word  of  God,  the  moon  signifies  the 
church.  The  powers  of  heaven  shall  be  moved ;  all  the 
kindreds  of  the  earth  shall  mourn;  abomination  of  desola- 
tion shall  stand  in  the  holy  place.  Let  him  that  reads, 
consider  it.  This  is  the  mystery  of  iniquity,  of  which  St. 
Paul  speaks  to  the  Thessalonians,  which  worketh  among 
them  that  perish,  2  Thess.  ii.  Thus  are  we  forewarned. 
God  has  given  us  his  word  to  advise  us,  that  we  be  not 
cast  away  unawares. 

They  that  walk  in  the  dark  know  not  whither  they  go. 
If  the  blind  lead  the  blind,  both  fall  into  the  ditch.  Me  that 
is  ignorant,  shall  not  be  known.  Christ  shall  say  unto  him, 
I  know  you  not;  depart  from  me,  ye  cursed,  into  everlast- 
ing fire.  Their  worm  shall  not  die,  and  their  fire  shall  not 
be  put  out. 

In  this  case,  what  shall  a  godly-disposed  simple  man  do? 
How  shall  he  settle  himself?  to  which  side  may  he  safely 
join  himself?  If  he  make  reckoning  of  learning,  there  are 
learned  men  on  both  sides.  If  he  make  reckoning  of  virtue 
and  godly  life,  there  are  virtuous  men  and  of  godly  life  on 
both  sides.  If  he  make  reckoning  of  zeal,  either  side  is 
zealous  in  the  religion  they  hold.  If  he  make  reckoning 
of  the  name  of  the  church,  they  take  it  as  well  to  the  one 
side  as  to  the  other.  If  he  make  reckoning  of  the  multi- 
tude, there  are  many  on  either  side,  but  neither  side  has  so 
many  as  the  Turk. 

Whither  then  may  a  man  turn  himself,  and  to  which  side 
may  he  safely  join?  In  this  case  we  find  the  comfort  and 
profit  of  the  word  of  God.  In  this  case,  St.  Paul  tells  us, 
Whatsoever  things  were  written  aforetime,  are  written  for 
our  learning,  to  lighten  our  eyes,  to  resolve  our  doubts, 
and  to  guide  our  feet.  This  light  God  hath  kindled  in  his 
mercy,  to  lighten  them  that  sit  in  darkness.  Except  he  had 
lefi;  a  spark  of  this  light  we  had  perished,  and  become  like 
to  Sodom  and  Gomorrah. 

David  saith,  Thy  word  is  a  lantern  to  my  paths,  and  a 
light  to  my  feet.  By  it  I  may  see  the  way  which  is  before 
me ;  by  it  I  can  escape  danger,  and  by  it  I  can  keep  the 
path  wherein  I  ought  to  walk.  When  Christ  perceived  that 
the  Capernaites  and  the  Jews  disliked  his  doctrines,  and 
went  back  and  walked  no  more  with  him,  he  said  to  the 
twelve,  John  vi.  Will  ye  also  go  away?  You  are  my  dis- 
ciples, whom  I  have  chosen  out  of  this  world ;  will  ye  also 
go  away?     Simon  Peter  answered  him,  Master,  to  whom 


'n 


Of  the  Holy  Scriptures.  49 

shall  we  go?  Thou  hast  the  word  of  eternal  life.  If  we 
forsake  thee,  who  shall  instruct  us?  Thy  word  is  the  word 
of  eternal  life. 

With  this  word  Christ  confounded  the  scribes  and  pha- 
risees,  and  put  them  to  silence.  Ye  reject,  saith  he,  Mark 
vii.  the  commandment  of  God,  that  ye  may  observe  your 
own  tradition.  For  Moses  said,  Honour  thy  father  and  thy 
mother;  whosoever  shall  curse  father  or  mother,  let  him  die 
the  death.  But  ye  say,  if  a  man  say  to  father  or  mother, 
Corban,  that  is,  by  the  gift  that  is  offered  by  me  thou 
mayest  have  profit,  he  shall  be  free. 

With  this  word  he  confounded  them,  for  misusing  the 
temple  by  buying  and  selling,  Matt.  xxi.  It  is  written.  My 
house  shall  be  called  the  house  of  prayer,  but  ye  have  made 
it  a  den  of  thieves.  With  this  word  he  put  them  to  silence, 
and  confounded  their  error,  in  that  they  thought  it  lawful 
for  a  man  to  put  away  his  wife  for  every  fault.  Matt.  xix. 
From  the  beginning  it  was  not  so.  With  this  word  he  con- 
founded the  devil,  and  chased  him  from  him.  Matt.  iv.  It 
is  written,  Man  shall  not  live  by  bread  only,  but  by  every 
word  that  proceedeth  out  of  the  mouth  of  God.  And  again : 
It  is  written,  Thou  shalt  not  tempt  the  Lord  thy  God.  And 
again :  It  is  written.  Thou  shalt  worship  the  Lord  thy  God, 
and  him  only  shalt  thou  serve. 

This  word  confounded  the  Arians,  and  all  sects  of  here- 
tics. What  is  become  of  Marcion,  of  Nestorius,  of  Valenti- 
nus,  of  Menander,  of  Sabellius,  of  Eutyches,  and  others? 
They  are  blown  away  as  smoke  before  the  wind.  The  word 
of  God  hath  confounded  them,  and  beat  them  away.  As 
Dagon  fell,  and  brake  his  hands  and  neck,  and  could  not 
stand  in  the  presence  of  the  ark  of  the  Lord,  even  so  shall 
all  falsehood  fall  and  hide  itself  in  the  presence  of  the  truth 
of  God.  As  the  rod  of  Moses  devoured  the  rods  of  the 
charmers;  as  the  beams  of  the  sun  drive  away  and  consume 
darkness, — so  shall  the  word  of  God  chase  away  errors. 

When  the  two  disciples  walked  by  the  way  with  Christ, 
they  said  between  themselves,  after  their  eyes  were  opened, 
so  that  they  knew  him,  Did  not  our  hearts  burn  within  us, 
while  he  talked  with  us  by  the  way,  and  opened  to  us  the 
SCRIPTURES?  Luke  xxiv.  His  words  possessed  all  our 
senses;  his  talk  was  not  like  common  talk;  we  felt  it  forci- 
ble in  us  as  the  word  of  God. 

Israel  heard  Peter  declare  unto  them  at  Jerusalem  by 
proof  of  the  Scriptures,  that  Christ  was  come.     They  were 


50  Jewell. 

not  able  lo  resist  the  word  of  God,  but  were  pricked  in  their 
hearts,  and  said  unto  Peter  and  the  other  apostles,  Men 
and  brethren,  what  shall  we  do?  Acts  ii.  We  acknowledge 
our  error:  the  words  which  you  speak  are  most  true;  they 
are  the  words  of  life;  teach  us  and  instruct  us  what  we 
shall  do.  They  felt  the  force  of  it,  and  yielded  unto  it;  they 
did  acknowledge  it  was  the  word  of  God. 

Augustine,  after  he  had  continued  long  in  error,  and  had 
withdrawn  himself  into  a  secret  place,  where  he  might  make 
his  prayer,  and  bewail  his  ignorance,  heard  a  voice  say 
unto  him,  Take  up  and  read,  take  up  and  read.  And  he 
forthwith  took  up  the  epistles  of  St.  Paul,  and  opened  them, 
and  secretly  read  the  chapter  which  he  first  lighted  on,  even 
these  words:  Not  in  gluttony  and  drunkenness,  neither  in 
chambering  and  wantonness,  nor  in  strife  and  envying;  but 
put  ye  on  the  Lord  Jesus  Christ,  and  take  no  thought  for 
the  flesh,  to  fulfil  the  lusts  of  the  same,  Rom.  xiii. 

"  I  would  read  no  further,"  saith  he,  "  for  I  needed  not. 
For  when  I  had  read  to  the  end  of  this  sentence,  all  the 
darkness  of  doubtfulness  vanished  away,  as  if  some  clear 
light  of  security  were  poured  into  my  heart."  It  was  as 
if  it  had  been  said,  O  man,  acknowledge  thy  misery;  thou 
art  naked,  cover  thy  filthiness;  put  upon  thee  Jesus  Christ. 
And  forthwith  I  felt  a  fire  within  me,  my  heart  was  lighten- 
ed ;  the  scales  fell  from  mine  eyes,  I  was  able  to  see.  Thus 
he  was  comforted  and  stayed  by  this,  the  word  of  God. 

This  profit  of  the  word  Cyprian  declares:  If  we  return 
to  the  head,  and  the  beginning  of  the  Lord's  traditions,  all 
error  of  man  must  needs  give  place.  Theophylact,  writing 
upon  these  words  in  the  gospel  of  Si.  John,  He  that  enter- 
eth  not  in  by  the  door  into  the  sheepfold,  but  climbelh  up 
another  way,  he  is  a  thief  and  a  robber,  saith.  He  entereth 
not  in  by  the  door,  that  is,  by  the  Scriptures;  for  he  doth 
not  use  the  Scriptures  nor  the  prophets  as  witnesses.  For 
indeed  the  Scriptures  are  the  door  by  which  we  are  brought 
to  God,  and  they  suffer  not  the  wolves  to  come  in;  they 
keep  off  heretics,  that  we  may  be  in  safety ;  and  they  teach 
us  the  reason  of  any  thing  wherein  we  would  be  instructed; 
therefore  he  is  a  thief  which  entereth  not  into  the  sheepfold 
by  the  Scriptures.  And  by  the  Scriptures  it  appears  he  is  a 
thief  that  climbeth  up  another  way,  that  is,  makes  himself 
another  way,  a  way  which  was  not  known,  nor  beaten :  such 
a  one  shall  antichrist  be.  V/hat  greater  profit?  They  bring 
us  to  God,  teach  us  the  truth,  and  give  us  reason  of  all 


Of  the  Holy  Scriptures.  51 

things :  they  keep  us  in  safety,  sufTer  not  wolves  to  devour 
us,  keep  off'  heretics,  bewray  a  thief,  and  make  known  who 
is  antichrist. 

Therefore,  upon  the  gospel  by  St.  Luke,  he  expounds 
these  words.  Let  your  lights  be  burning;  that  is,  have  not 
your  being  in  the  darkness,  and  be  ye  not  void  of  judgment; 
but  take  unto  you  the  light  of  God's  word,  which  will  teach 
you  what  things  you  should  do,  and  what  things  you  ought 
not  to  do. 

And  as  the  word  of  God  is  the  light  to  direct  us,  and  to 
bewray  errors,  so  is  it  also  the  standard  and  beam  to  try  the 
weights  of  truth  and  falsehood.  Chrysostom,  writing  upon 
the  24th  of  Matthew,  shows  it  were  impossible  for  a  man 
to  stay  himself,  and  find  out  which  is  the  true  church,  but 
by  the  word  of  God.  "  For  it  could  not  be  tried  by  working 
of  miracles;  because  the  gift  of  working  miracles  is  taken 
away,  and  such  false  miracles  as  carry  some  show  are 
rather  to  be  found  among  false  Christians;  nor  yet  by  their 
conversation  and  life,  because  Christians  live  either  as  ill  or 
worse  than  heretics."  There  can  be  no  trial  of  true  Chris- 
tianity, and  Christians  which  desire  to  know  the  truth, 
whereupon  they  may  build  their  faith,  have  no  other  refuge, 
but  to  try  and  learn  this  by  the  Scriptures.  For,  saith  he, 
heretics  have  the  counterfeit  and  likeness  of  those  things 
which  are  proper  to  Christ;  they  have  churches,  they  have 
the  Scriptures  of  God,  they  have  baptism,  they  have  the 
Lord's  supper,  and  all  other  things  like  the  true  church; 
yea,  they  have  Christ  himself.  He  therefore  that  will  know 
which  is  the  true  church  of  Christ,  how  may  he  know  it,  but 
by  the  Scriptures? 

Therefore  our  Lord,  knowing  that  there  should  be  such 
confusion  of  things  in  the  latter  daySjCommandeth  that  Chris- 
tians, who  live  in  the  profession  of  Christian  faith,  and  are 
desirous  to  settle  themselves  upon  a  sure  ground  of  faith, 
should  go  to  no  other  thing,  but  to  the  Scriptures.  Otherwise, 
if  they  had  regard  to  other  things,  they  should  be  offended 
and  perish,  and  not  understand  which  is  the  true  church. 

The  master  of  a  ship,  when  he  is  on  the  main  sea,  casts 
his  eye  always  upon  the  load-star,^  and  so  directs  and  guides 
his  ways.  Even  so  must  we,  who  are  passengers  and 
strangers  in  this  world,  ever  settle  our  eyes  to  behold  the 
word  of  God;  so  shall  no  tempest  overblow  us;  so  shall 
*  The  pole  star. 


52  Jewell. 

we  be  guided  without  danger;  &o  shall  we  safely  arrive  in 
the  haven  of  our  rest. 

The  prophet  David  therefore  saith,  Blessed  are  they  that 
keep  his  testimonies,  and  seek  him  with  their  whole  heart. 
Their  faces  shall  not  be  ashamed,  they  shall  not  be  con- 
founded, which  have  respect  unto  his  commandment. 
Blessed  is  the  man,  whose  delight  is  in  the  law  of  the  Lord, 
and  in  that  law  doth  exercise  himself  day  and  night.  The 
law  of  the  Lord  is  perfect,  converting  the  soul;  the  testi- 
mony of  the  Lord  is  sure,  and  giveth  wisdom  unto  the 
simple. 

This  is  the  rule  of  our  faith.  Without  this,  our  faith  is 
but  a  fantasy,  and  no  faith;  for  faith  is  by  hearing,  and 
hearing  by  the  word  of  God.  Therefore  Christ  saith,  John  v. 
Search  the  Scriptures;  they  are  they  that  testify  of  me. 
There  shall  ye  find  testimony  of  my  doctrine;  there  shall  ye 
know  what  is  the  will  of  my  heavenly  Father,  and  there  shall 
you  receive  the  comfort  for  everlasting  life. 

Again,  John  viii.  He  that  followeth  me,  shall  not  walk  in 
darkness,  but  shall  have  the  light  of  life.  IC  a  man  keep 
my  word,  he  shall  know  the  truth,  he  shall  never  see  death. 
Therefore  Baruch  said,  "  O  Israel,  we  are  blessed,  for  the 
things  that  are  acceptable  unto  God  are  declared  unto  us." 
This  is  thy  blessedness;  herein  hath  God  showed  his  favour 
unto  thee;  he  hath  revealed  the  secrets  of  his  will  unto  thee, 
and  hath  put  his  word  in  thy  mouth.  He  showed  his  word 
unto  Jacob,  his  statutes  and  his  judgments  unto  Israel ;  he 
hath  not  dealt  so  with  every  nation,  neither  have  they  known 
his  judgments. 

Therefore  the  prophet  David  teaches  us  to  pray  unto  God 
for  the  knowledge  of  his  word.  Show  me  thy  ways,  O 
Lord,  and  teach  me  thy  paths:  take  not  thy  Holy  Spirit 
from  me,  and  incline  my  heart  unto  thy  testimonies.  Give 
me  understanding,  that  I  may  learn  thy  commandments. 
Open  mine  eyes,  that  I  may  see  the  wonders  of  thy  law. 
And,  Lighten  mine  eyes,  that  I  sleep  not  in  death;  that  I 
may  discern  between  safety  and  danger,  that  I  may  know 
truth  to  be  the  truth,  and  error  to  be  error. 

Thus  I  have  declared  part  of  that  profit  which  grows  to 
us  by  the  word  of  God;  but  it  not  only  directs  our  judgment 
in  the  trial  of  truth,  it  also  grafts  in  us  a  boldness  and 
constancy  in  the  defence  of  the  truth.  It  is  also  said  in  the 
book  of  Ecclesiasticus,  "  A  fool  changeth  as  the  moon.  He 


Of  the  Holy  Scriptures.  53 

is  always  unstable  and  inconstant,  he  knows  not  what  to  do 
nor  what  to  believe;  he  is  sometimes  full,  and  sometimes 
empty,  and  turns  and  changes  as  the  moon;  he  builds, 
and  lays  his  foundation  upon  the  sand,  therefore  his  house 
falls  to  the  ground;  he  halts  on  both  sides,  sometimes  he 
worships  God,  and  sometimes  Baal;  he  is  neither  hot  nor 
cold;  he  ebbs  and  flows  like  the  waves  of  the  sea;  he 
doubts  and  staggers,  and  rests  in  nothing;  he  knows  not 
the  truth;  he  knows  not  that  the  Scriptures  are  the  word  of 
God,  so  he  wanders  in  the  dark,  and  knows  not  the  way  in 
which  he  walks.  He  has  no  feeling,  no  heart,  no  under- 
standing; he  is  unfaithful  towards  God,  and  keeps  no  faith 
towards  man;  he  is  wavering  in  all  his  ways."  And  why? 
Because  he  knows  not  the  will  of  God,  nor  hath  the  light 
of  his  word  to  guide  his  feet. 

But  a  wise  man  is  one  and  steadfast  as  the  sun.  He 
builds  his  house  upon  a  rock,  and  that  rock  is  Jesus  Christ, 
the  Son  of  God.  Therefore  his  house  is  never  shaken  down. 
Be  the  storm  or  tempest  ever  so  rough,  yet  it  shall  stand 
fast  like  mount  Sion,  because  his  trust  is  in  the  name  of  the 
Lord.  He  knows  that  his  name  is  written  in  the  book  of 
life;  he  knows  that  he  belongs  to  the  Lord's  sheepfold,  and 
that  no  man  can  take  him  away  out  of  the  Lord's  hand. 

In  this  boldness  David  saith,  Psal.  xxiii.  Though  I  should 
walk  through  the  valley  of  the  shadow  of  death,  I  will  fear 
no  evil ;  for  thou  art  with  me,  thy  rod  and  thy  staff  they 
comfort  me.  And  again,  Psal.  xxvii.  The  Lord  is  my 
light  and  my  salvation,  whom  shall  I  fear?  And  again, 
Psal.  cxix.  Except  thy  laws  had  been  my  delight,  I  should 
now  have  perished  in  mine  affliction. 

When  Hezekiah  heard  the  proud  message  of  Sennacherib, 
sent  to  him  and  his  people  by  Rabshakeh,  that  they  should 
not  obey  Hezekiah,  nor  trust  in  him  when  he  said.  The  Lord 
will  deliver  you ;  and,  Let  not  thy  God  deceive  thee,  in  whom 
thou  trustest;  he  went  up  into  the  house  of  the  Lord,  and 
prayed  unto  the  Lord  to  save  him  and  his  people  out  of 
their  hands,  that  all  the  kingdoms  of  the  earth  might  know 
that  he  is  God  alone,  2  Kings  xix. 

Even  so  the  apostle,  Rom.  xiv.  Whether  we  live  or  die, 
we  are  the  Lord's.  And  in  this  boldness  our  Saviour 
Christ  settled  himself  to  bear  their  reproaches,  and  to  carry 
his  cross,  Luke  xxii.  Father,  if  thou  wilt,  take  away  this  cup 
from  me;  nevertheless,  not  my  will,  but  thine  be  done. 
Thus  they  that  are  taught  by  the  word  of  God  to  put  their 

JEWELL.  6 


S-C  Jewell. 

trust  in  the  Lord,  and  are  thereby  rooted  and  settled  in  him, 
cannot  be  removed  by  any  practice  of  Satan,  but  stand  fast, 
and  continue  for  ever.  Which  shall  more  plainly  appear,  if 
we  look  back  into  the  times  of  persecution,  and  behold  the 
boldness  and  constancy  of  the  saints  of  God.  They  were 
brought  before  magistrates,  cast  into  prison,  spoiled  of  their 
goods,  cruelly  murdered;  some  were  hanged  upon  gibbets, 
some  run  through  with  swords,  some  torn  with  wild  horses, 
some  drowned  in  the  water,  and  some  burnt  in  the  fire. 
They  were  hated  of  all  men  for  the  name  of  Christ,  they 
were  despised  as  the  filth  of  the  world,  and  dung  of  the 
earth;  yet  they  continued  faithful  and  constant;  they  armed 
their  hearts  with  the  comfort  of  God's  word ;  thereby  were 
they  able  to  resist  in  the  evil  day ;  they  were  faithful  until 
death,  therefore  God  gave  them  a  crown  of  glory. 

When  they  were  called  before  kings  and  princes,  and 
others  of  authority,  and  commanded  to  forsake  the  truth 
they  had  learned,  and  the  comfort  which  they  took  in  the 
truth,  they  answered  in  this  manner,  "  O  my  gracious  Lord, 
I  would  fain  do  your  commandment;  I  am  your  subject; 
I  have  done  you  faithful  service  with  my  body  and  with  my 
goods,  but  I  cannot  serve  you  against  God.  He  is  King  of 
kings,  and  Lord  of  lords;  he  is  my  Lord  before  whom  I 
stand;  1  have  put  my  life  in  his  hands;  he  hath  forbidden 
me  to  do  this  which  you  command,  therefore  I  cannot  do 
it.  Judge  uprightly  whether  it  be  meet  to  obey  you  rather 
than  God.  My  living,  my  wife,  my  children,  and  my  life, 
are  dear  unto  me.  I  am  a  man  like  others,  and  have  my 
affections;  yet  neither  living,  nor  wife,  nor  children,  nor 
my  life,  is  so  dear  unto  me  as  the  glory  of  God.  I  am  but 
a  poor  worm,  yet  am  1  the  work  of  his  hands.  God  hath 
put  his  word  in  my  mouth;  I  may  not  deny  it;  I  may  not 
bear  false  witness  against  the  Lord.  My  life  is  not  dear 
unto  me  in  respect  of  the  truth.  I  know  if  I  should  deny 
him  to  save  my  life,  I  should  lose  it;  and  if  I  lose  my  life 
for  his  sake  I  shall  find  it. 

"  That  which  your  authority  shall  lay  upon  me  is  not  done 
without  his  will.  All  the  hairs  of  my  head  are  numbered.  I 
owe  you  obedience;  I  will  not  resist  your  power;  for  if  I 
should  resist,  I  should  resist  the  ordinance  of  God.  I  am 
subject  to  you  for  conscience  sake.  I  will  forsake  my  coun« 
try,  my  goods,  my  children,  and  myself,  at  your  command- 
ment; I  will  say  to  mine  own  flesh,  I  know  thee  not;  only 
I  cannot  forsake  my  Lord  God. 


Of  the  Holy  Scriptures,  65 

"  Dear  sir,  you  fight  not  against  me.  Alas?  what  am  I? 
what  can  I  do?  You  fight  against  God,  against  the  Most 
Holy,  against  Him  who  can  command  your  Ufe  to  go  out 
of  your  body.  It  is  a  hard  thing  for  you  to  kick  against 
the  spur;  it  is  no  hard  matter  for  you  to  kill  me,  for  so 
mighty  a  prince  to  kill  so  wretched  a  worm.  But  this  I  de- 
clare to  you,  that  my  blood  which  you  shed  is  innocent, 
and  shall  be  required  at  your  hands. 

"  It  may  please  God  to  give  unto  you  repentance,  and 
the  knowledge  of  the  truth.  If  my  blood  may  be  a  mean 
thereto,  if  my  blood  may  open  your  eyes,  if  my  blood  may 
soften  your  heart,  it  could  never  be  spent  in  a  better  cause; 
blessed  be  the  name  of  God,  which  hath  made  me  his  instru- 
ment for  your  so  happy  conversion.  This  is  the  only  thing 
wherein  I  cannot  yield.  The  Lord  hath  spoken  unto  me;  I 
have  heard  his  voice;  my  heart  has  felt  it;  my  conscience 
knows  it;  I  cannot  deny  it;  no  sword  can  cut  me  from  it; 
no  water  can  drown  it;  no  fire  can  burn  the  love  I  bear  unto 
it;  there  is  no  creature  in  heaven  or  earth,  that  can  carry  me 
from  the  blessed  hope  I  have  conceived  by  his  word." 

So  constant  is  he  that  hath  learned  the  word  of  God,  and 
hath  set  his  delight  upon  it,  and  through  it  is  assured  of  the 
will  of  God.  Heaven  shall  shake,  the  earth  shall  tremble, 
but  the  man  of  God  shall  stand  upright.  His  feet  shall  not 
fail,  his  heart  shall  not  faint,  he  shall  not  be  moved  ;  such  a 
ground,  such  a  foundation,  such  a  rock  is  the  word  of  God. 

Blessed  is  the  man  whose  hope  is  in  the  name  of  the  Lord. 
He  shall  build  upon  a  sure  place;  he  lays  his  foundation 
upon  the  corner-stone;  he  needs  no  army  to  make  him 
strong;  he  needs  no  friends  to  comfort  him  in  adversity;  his 
strength  is  within ;  the  gates  of  hell  shall  not  prevail  against 
him;  his  comfort  is  inwardly  within  his  heart;  he  speaks  to 
God,  and  God  unto  him;  his  eyes  behold  the  kingdom,  and 
power,  and  glory  of  God. 

But  what  say  we  of  the  fathers,  Augustine,  Ambrose, 
Jerome,  Cyprian,  &c.?  What  shall  we  think  of  them,  or 
what  account  may  we  make  of  them?  They  are  interpret- 
ers of  the  word  of  God;  they  were  learned  men,  and 
learned  fathers;  the  instruments  of  the  mercy  of  God,  and 
vessels  full  of  grace.  We  despise  them  not,  we  read  them, 
we  reverence  them,  and  give  thanks  unto  God  for  them. 

They  were  witnesses  unto  the  truth,  they  were  worthy 
pillars  and  ornaments  in  the  church  of  God.  Yet  may  they 


58  Jewell, 

not  be  compared  with  the  word  of  God.  We  may  not  build 
upon  them;  we  may  not  make  them  the  foundation  and 
warrant  of  our  conscience ;  we  may  not  put  our  trust  in 
them.     Our  trust  is  in  the  name  of  the  Lord. 

And  thus  are  we  taught  to  esteem  the  learned  fathers  of 
the  church,  by  their  own  judgment;  by  that  which  they 
have  written,  either  for  the  credit  of  their  own  doings,  or  of 
the  authority  which  they  have  thought  due  to  the  writings 
of  others. 

Augustine  said  of  the  doctors  and  fathers  of  his  time, 
Neither  weigh  we  the  writings  of  all  men,  be  they  ever  so 
worthy  and  catholic,  as  we  weigh  the  canonical  Scriptures; 
but  that,  saving  the  reverence  that  is  due  unto  them,  we  may 
mislike  and  refuse  somewhat  in  their  writings,  if  we  find  that 
they  have  thought  otherwise  than  the  truth  may  bear.  Such 
am  I  in  the  writings  of  others,  and  such  would  I  wish  others 
to  be  in  mine.  Some  things  I  believe,  and  some  things  which 
they  write  I  cannot  believe.  I  weigh  them  not  as  the  holy 
and  canonical  Scriptures. 

Cyprian  was  a  doctor  of  the  church,  yet  he  was  deceived ; 
Jerome  was  a  doctor  of  the  church,  yet  he  was  deceived; 
Augustine  was  a  doctor  of  the  church,  yet  he  wrote  a  book 
of  retractations ;  he  acknowledged  that  he  was  deceived.  God 
did  therefore  give  to  the  church  many  doctors,  and  many 
learned  men,  who  all  should  search  the  truth,  and  one  re- 
form another,  wherein  ihey  thought  him  deceived. 

Augustine  saith,  "  Take  away  from  amongst  us  any  of 
our  own  books,  let  the  book  of  God  come  amongst  us; 
hear  what  Christ  saith,  hearken  what  the  truth  speaketh." 
He  is  the  Wisdom  of  his  Father,  he  cannot  deceive  us. 
Again,  he  saith,  "Hear  this.  The  Lord  saith:  hear  not 
this,  Donatus  saith,  or  Rogatus,  or  Vincent,  or  Hilary,  or 
Ambrose,  or  Augustine  saith."  All  these  were  learned,  most 
of  them  were  holy;  yet,  sailh  Augustine,  we  may  not  yield 
to  that  which  is  said  by  learned  men,  but  we  must  yield  our 
full  consent  and  belief  to  the  word  of  God. 

Origen  saith,  "  We  must  needs  call  to  witness  the  Holy 
Scriptures;  for  our  judgments  and  expositions  without  those 
witnesses  carry  no  credit,"  Mark  well;  our  words,  and  ex- 
positions, and  constructions,  unless  they  be  warranted  by  the 
Scriptures,  are  not  enough,  they  carry  not  credit.  Augustine 
saith,  "  We  offer  no  wrong  to  St.  Cyprian,  when  we  sever 
any  of  his  letters  or  writings  from  the  canonical  authority  of 
the  Holy  Scriptures." 


Of  the  Holy  Scriptures.  57 

Thus  speaks  Augustine,  a  doctor  of  the  church,  of  Cy- 
prian, another  doctor  of  the  church.  Cyprian  was  a  bishop, 
a  learned  father,  a  holy  man,  and  a  martyr  of  Christ;  yet, 
sailh  Augustine,  his  word  is  not  the  gospel,  his  word  is  not 
the  word  of  God ;  there  is  no  wrong  done  to  him,  though 
his  writings  carry  not  like  credit,  as  the  Holy  Scriptures. 

\  could  show  many  like  speeches  of  the  ancient  fathers, 
wherein  they  reverence  the  Holy  Scriptures,  as  that  to 
which  only  they  give  consent  without  gainsaying;  which 
can  neither  deceive,  nor  be  deceived.  In  this  sort  did 
Origen,  and  Augustine,  and  other  doctors  of  the  church 
speak  of  themselves,  and  of  theirs,  and  the  writings  of 
others — that  we  should  so  read  them,  and  credit  them,  as 
they  agreed  with  the  word  of  God.  This  kind  of  writing 
is  to  be  read,  not  with  a  necessity  of  believing  them,  but 
with  a  liberty  to  judge  of  them. 

St.  Paul  saith.  Gal.  i.  Though  we,  or  an  angel  from  hea- 
ven, preach  unto  you  otherwise  than  that  which  we  have 
preached  unto  you,  let  him  be  accursed.  Out  of  which 
place  Augustine  speaks  thus,  "  Whether  it  be  of  Christ,  or 
of  his  church,  or  of  any  thing  else  whatsoever,  pertaining 
either  to  our  life,  or  to  our  faith,  I  will  not  say  if  I  myself, 
but,  if  an  angel  from  heaven  shall  teach  us  otherwise  than 
ye  have  received  in  the  books  of  the  law,  and  in  the  gos- 
pels, hold  him  accursed." 

Now  to  conclude  this  matter,  the  same  father  saith,  "  The 
judges,  or  doctors  of  the  church,  as  men,  are  often  deceived." 
They  are  learned,  they  have  pre-eminence  in  the  church, 
they  are  judges,  they  have  the  gifts  of  wisdom  and  under- 
standing, yet  they  are  often  deceived.  They  are  our  fathers, 
but  not  fathers  unto  God;  they  are  stars,  fair,  and  beauti- 
ful, and  bright,  yet  they  are  not  the  sun ;  they  bear  witness 
of  the  Light,  they  are  not  the  light.  Christ  is  the  Sun  of 
righteousness. 

Christ  is  the  light  which  lighteneth  every  man  that  cometh 
into  this  world.  His  word  is  the  word  of  truth.  He  is  the 
day-spring  which  hath  visited  us  from  on  high;  he  came 
down  from  the  bosom  of  his  Father;  he  shall  guide  our 
feet  into  the  way  of  peace.  Of  him  God  the  Father  spake, 
Matt.  iii.  This  is  my  well  beloved  Son,  in  whom  I  am  well 
pleased;  hear  him. 

He  is  the  Lamb  without  spot;  out  of  his  mouth  goeth  a 
two-edged  sword.     This  is  he  in  whom  all  the  ends  of  the 
world  shall  be  blessed;  hear  him;  give  heed  to  his  saying, 
6* 


68-  Jewell, 

embrace  his  gospel,  believe  his  word.  Thus  much  touch* 
ing  the  credit  and  authority  which  is  to  be  given  to  the 
writings  of  the  ancient  fathers. 

St.  Paul,  speaking  of  the  word  of  God,  saith,  2  Tim.  iil. 
The  whole  Scripture  is  given  by  inspiration  of  God,  and 
is  profitable  to  teach,  to  improve,  to  correct,  and  to  instruct 
in  righteousness.  To  teach  the  truth,  to  reprove  falsehood, 
to  correct  all  vice,  to  instruct  in  all  virtue.  Again,  Rom.  i. 
I  am  not  ashamed  of  the  gospel  of  Christ,  for  it  is  the 
power  of  God  unto  salvation,  to  every  one  that  believeth. 

Basil  saith,  "  The  Scripture  of  God  is  like  an  apotheca- 
ry's shop,  full  of  medicines  of  sundry  sorts,  that  every  man 
may  there  choose  a  convenient  medicine  for  his  disease." 
There  are  salves  and  ointments  to  cure  all  maladies:  who- 
soever cannot  be  cured  by  the  word  of  God,  his  disease  is 
grown  desperate,  and  past  cure. 

Many  think  the  apostle's  speech  is  hardly  true  of  the 
whole  Scriptures,  that  all  and  every  part  of  the  Scripture  is 
profitable.  Much  is  spoken  of  genealogies  and  pedigrees, 
of  lepers,  of  sacrificing  goats  and  oxen,  &c.  These  seem 
to  have  little  profit  in  them,  but  to  be  vain  and  idle.  If 
they  show  vain  in  thine  eyes,  yet  the  Lord  hath  not  set  them 
down  in  vain.  "  The  words  of  the  Lord  are  pure  words, 
as  the  silver  tried  in  a  furnace  of  earth,  fined  seven  times," 
Psal.  xii.  There  is  no  sentence,  no  clause,  no  word,  no 
syllable,  no  letter,  but  it  is  written  for  thy  instruction;  there 
is  not  one  jot,  but  it  is  sealed  and  signed  with  the  blood  of 
the  Lamb.  Our  imaginations  are  idle,  our  thoughts  are 
vain;  there  is  no  idleness,  no  vanity,  in  the  word  of  God. 

Those  oxen  and  goats  which  were  sacrificed,  teach  thee 
to  kill  and  sacrifice  the  uncleanness  and  filthiness  of  thy 
heart;  they  teach  thee,  that  thou  art  guilty  of  death,  when 
ihy  life  must  be  redeemed  by  the  death  of  some  beast;  they 
lead  thee  to  believe  the  forgiveness  of  sins  by  a  more  perfect 
sacrifice,  because.  It  was  not  possible  that  the  blood  of  bulls 
and  goats  should  take  away  sins,  Heb.  x.  The  leprosy 
teaches  thee  to  know  the  uncleanness  and  leprosy  of  thy 
soul.  Those  genealogies  and  pedigrees  lead  us  to  the  birth 
of  our  Saviour  Christ.  So  that  the  whole  word  of  God  is 
pure  and  holy.  No  word,  no  letter,  no  syllable,  no  point 
or  tittle  thereof,  but  is  written  and  preserved  for  thy  sake. 

Art  thou  a  king?  Read  the  Scriptures;  thou  shalt  find 
who  hath  established  thine  estate,  and  what  duty  thou  owest 


Of  the  Holy  Scriptures,  59 

to  God.  God  there  lelleth  thee,  Prov.  vii.  By  me  kings  rule, 
and  princes  decree  justice.  I  have  given  thee  authority; 
thou  carriest  my  sword,  I  have  put  a  crown  upon  thy  head ; 
thou  art  my  servant;  walk  before  me;  let  thy  heart  be  per- 
fect in  my  sight. 

Art  thou  a  subject  ?  Read  the  Scriptures ;  they  will  teach 
thee  to  know  thy  duty.  There  Paul  biddeth  thee,  Give  tri- 
bute to  whom  tribute,  custom  to  whom  custom,  fear  to  whom 
fear,  honour  to  whom  honour  is  due.  Ye  must  be  subject, 
not  because  of  wrath  only,  but  for  conscience  sake.  For  he 
beareth  not  the  sword  for  nought,  for  he  is  the  minister  of 
God,  to  take  vengeance  on  him  that  doeth  evil.  Rom.  xiii. 
Art  thou  a  minister?  Read  the  Scriptures;  they  will 
teach  thee  thy  duty.  The  prophet  saith  to  thee.  Cry  aloud, 
spare  not;  lift  up  thy  voice  like  a  trumpet,  and  show  my 
people  their  transgressions,  Isa.  xlviii.  The  apostle  saith 
unto  thee,  2  Tim.  iv.  Preach  the  word,  be  instant  in  season 
and  out  of  season;  watch  in  all  things;  do  the  work  of  an 
evangelist;  make  thy  ministry  fully  known.  Thou  shalt 
give  an  account  for  the  souls  of  the  people;  their  blood 
shall  be  required  at  thy  hands. 

Art  thou  a  father  ?  hast  thou  children  ?  Read  the  Scrip- 
tures ;  they  will  teach  thee.  If  thou  hast  sons,  instruct  them. 
Eli  the  prophet,  by  sparing  his  wanton  children,  cast  away 
himself  and  his  children ;  ihey  were  slain,  the  ark  of 
God  was  taken,  and  old  Eli  fell  down,  and  brake  his  neck, 
1  Sam.  ii. 

Art  thou  a  child  ?  hast  thou  a  father  ?  Read  the  Scrip- 
tures ;  they  will  teach  thee :  Children,  obey  your  parents  in 
the  Lord,  for  this  is  right;  honour  thy  father  and  mother 
(which  is  the  first  commandment  with  promise),  that  it  may 
be  well  with  thee,  and  that  thou  mayest  live  long  on  earth, 
Eph.  vi.  And  again,  Children,  obey  your  parents  in  all  things, 
for  it  is  well  pleasing  unto  the  Lord,  Col.  iii.  The  wise  man 
warns  thee  :  The  eye  that  mocketh  his  father  and  despiseth 
the  instruction  of  his  mother,  let  the  ravens  of  the  valley 
pluck  it  out,  and  the  young  eagles  eat  it,  Prov.  xxx. 

Hath  God  blessed  thee  in  wealth?  art  thou  rich?  Read 
the  Scriptures  ;  they  will  teach  thee  :  Be  not  high  minded, 
and  trust  not  in  uncertain  riches,  but  in  the  living  God, 
which  giveth  us  abundantly  all  things  to  enjoy,  1  Tim.  vi. 
Again,  Trust  not  in  oppression  and  robbery ;  be  not  vain ;  if 
riches  increase,  set  not  your  heart  thereon.  Thou  shalt  de- 
part and  leave  them  behind  thee :  they  shall  forsake  thee. 


60  Jewell. 

Thou  shalt  die,  thou  knowest  not  how  soon.  Solomon 
showeth  thee,  Riches  avail  not  in  the  day  of  wrath,  but 
righteousness    delivereth   from  death,  Prov.  xi. 

Art  thou  poor,  and  sufferest  scarcity  in  this  world  ?  Read 
the  Scriptures  ;  they  will  teach  thee.  Say  with  Job,  Naked 
came  I  out  of  my  mother's  womb,  and  naked  shall  I  return 
again.  Learn  of  Solomon,  Better  is  little  with  righteous- 
ness, than  great  revenues  without  equity.  And  again.  Bet- 
ter is  the  poor  that  walketh  in  his  uprightness,  than  he  that 
perverteth  his  ways,  though  he  be  rich,  Prov,  xvi.  and 
xxviii.  St.  Paul  saith.  Godliness  is  great  gain,  if  a  man  be 
content  with  that  he  hath ;  for  we  brought  nothing  into  the 
world,  and  it  is  certain  that  we  carry  nothing  out,  1  Tim.  vi. 
And  again.  Let  him  that  is  poor,  labour,  and  work  with  his 
hands  the  thing  which  is  good,  that  he  may  have  to  give  to 
him  that  needeth. 

Art  thou  a  merchant?  usest  thou  to  buy  and  sell?  Read 
the  Scriptures;  they  will  teach  thee  :  This  is  the  will  of  God, 
that  no  man  oppress  or  defraud  his  brother  in  any  matter, 
1  Thess.  iv.  Thou  shalt  learn,  that  divers  weights  and 
divers  measures  are  abomination  unto  the  Lord,  and  deceit- 
ful balances  are  not  good,  Prov.  xx. 

Art  thou  an  usurer  ?  Thy  case  is  hard,  yet  hear  the 
Scriptures  ;  they  will  teach  thee  :  God  commands  thee  thus. 
If  thou  lend  money  to  my  people,  to  the  poor  with  thee,  thou 
shalt  not  be  as  an  usurer  unto  him ;  ye  shall  not  oppress  him 
with  usury,  Exod.  xxii.  Again,  If  thy  brother  be  impover- 
ished, and  fallen  in  decay  with  thee,  thou  shalt  relieve  him; 
thou  shalt  take  no  usury  of  him  nor  vantage ;  thou  shalt 
not  lend  him  thy  victuals  for  increase,  but  thou  shalt  fear 
thy  God,  that  thy  brother  may  live  with  thee,  Levit.  xxv. 
And,  Whatsoever  ye  would  that  men  should  do  unto  you, 
even  so  do  ye  unto  them.  Matt.  vii.  And,  He  that  giveth 
his  money  unto  usury,  shall  not  enter  into  the  kingdom  of 
heaven,  Psal.  xv. 

Art  thou  a  fornicator, and  livest  in  adultery?  Read  the 
Scriptures  ;  they  will  teach  thee  :  He  that  committeth  forni- 
cation, saith  St.  Paul,  1  Cor.  vi.  sinneth  against  his  own 
body.  Know  you  not  that  your  body  is  the  temple  of  the 
Holy  Ghost  ?  Know  you  not  that  your  bodies  are  the 
members  of  Christ  ?  Shall  I  then  take  the  members  of 
Christ,  and  make  them  the  members  of  a  harlot?  God  for- 
bid. As  he  which  hath  called  you  is  holy,  so  be  ye  holy  in 
all  manner  of  conversation,  saith  St.  Peter,  1  Pet.  i.     The 


Of  the  Holy  Scriptures,  61 

reason  is  set  down  by  St.  Paul,  1  Thess.  iv.  For  this  is  the 
will  of  God,  even  your  holiness,  and  that  you  should  ab- 
stain from  fornication,  that  you  may  be  holy  both  in  body 
and  in  spirit.  And,  Heb.  xiii.  Whoremongers  and  adulter- 
ers God  will  judge.  They  shall  have  no  inheritance  in  the 
kingdom  of  Christ  and  of  God. 

Art  thou  a  servant  ?  Read  the  Scriptures ;  they  will  teach 
thee:  Servants,  be  obedient  unto  them  that  are  your  masters, 
according  to  the  flesh,  in  all  things,  not  with  eye-service  as 
men  pleasers,  but  in  singleness  of  heart,  fearing  God.  And 
whatsoever  ye  do,  do  it  heartily,  as  unto  the  Lord,  and  not 
unto  men.  Col.  iii.  Again,  Please  your  masters,  not  an- 
swering again ;  be  no  pickers,  but  show  all  good  faithful- 
ness, that  ye  may  adorn  the  doctrine  of  God  our  Saviour 
in  all  things.  Tit.  ii. 

Art  thou  proud  ?  Read  the  Scriptures  ;  they  will  teach 
thee ;  Be  not  high-minded,  but  fear,  Rom.  xi.  What  hast 
thou,  that  thou  hast  not  received  ?  If  thou  hast  received  it, 
why  rejoicest  thou  as  though  thou  hadst  not  received  it  ?  1 
Cor.  iv.  And,  Learn  of  me,  that  I  am  meek  and  humble 
in  heart,  Matt.  xi.  And,  God  resisteth  the  proud,  but  giveth 
grace  to  the  humble,  James  iv.  6. 

Art  thou  in  adversity?  Read  the  Scriptures  :  Great  are 
the  troubles  of  the  righteous,  but  the  Lord  will  deliver  him 
out  of  them  all,  Psal.  xxxiv.  And,  Psal.  xci.  He  shall  call 
upon  me,  and  I  will  hear  him ;  I  will  be  with  him  in  trouble ; 
I  will  deliver  him,  and  glorify  him.  And  St.  Peter  telleth 
thee,  1  Pet.  iii.  The  eyes  of  the  Lord  are  over  the  righteous, 
and  his  ears  are  open  to  their  prayers.  God  is  faithful, 
who  will  not  suffer  you  to  be  tempted  above  that  you  are 
able,  but  will  give  the  issue  with  the  temptation,  that  ye  may 
be  able  to  bear  it.  The  Lord  is  near  unto  all  them  that  call 
upon  him,  yea,  to  all  that  call  upon  him  in  truth,  Psal.  cxlv. 

Art  thou  a  sinner  1  hast  thou  offended  God  ?  Read  the 
Scriptures;  they  will  teach  thee:  Hate  the  evil,  and  love 
the  good,  Amos  v.  And  again.  Fly  from  evil,  and  do  good, 
and  dwell  for  ever,  Psal.  xxxvii.  Rise  up,  and  go  to  thy 
father,  and  say  unto  him.  Father,  I  have  sinned  against 
Heaven,  and  against  thee,  and  am  no  more  worthy  to  be 
called  thy  son,  Luke  xv. 

Dost  thou  despair  of  the  mercy  of  God?  Read  the  Scrip- 
tures ;  they  will  teach  thee  :  Christ  telleth  thee,  Matt.  ix.  I 
came  not  to  call  the  righteous,  but  sinners  to  repentance. 
Again,  chap.  xi.  Come  unto  me  all  ye  that  are  weary  and 


^  Jewell, 

laden,  and  I  will  ease  you.  At  what  hour  soever  a  sinner 
doth  repent  him  of  his  sin  from  the  bottom  of  his  heart,  I 
will  put  all  his  wickedness  out  of  my  remembrance,  saith 
the  Lord.  Again,  Ezek.  xxxiii.  I  desire  not  the  death  of 
the  wicked,  but  that  the  wicked  turn  from  his  way,  and 
live.  And,  Psal.  cxlv.  The  Lord  is  good  to  all,  and  his 
mercies  are  over  all  his  works. 

Art  thou  going  out  of  this  life?  Read  the  Scriptures; 
they  will  teach  thee:  I  am  the  resurrection  and  the  life;  he 
that  believeth  in  me,  though  he  were  dead,  yet  shall  he  live; 
and  whosoever  liveth  and  believeth  in  me,  shall  never  die, 
John  xi.  Say  with  St.  Paul,  Phil.  i.  Christ  is  to  me  both  in 
life  and  in  death  advantage;  I  desire  to  be  loosed,  and  to 
be  with  Christ. 

What  should  I  say  more  of  the  scriptures?  how  pro- 
fitable and  comfortable  they  are  in  all  cases  and  parts  of  our 
life!  In  adversity,  in  prosperity;  in  life,  and  in  death;  they 
are  our  especial  comfort.  If  we  must  fight,  they  are  a 
sword  ;  if  we  hunger,  they  are  meat ;  if  we  thirst,  they  are 
drink  ;  if  we  have  no  dwelling-place,  they  are  a  house  ;  if 
we  be  naked,  they  are  a  garment ;  if  we  be  in  darkness, 
they  are  light  unto  our  going. 

They  are  comfortable  to  kings,  to  subjects,  to  old  men,  to 
young  men,  to  man  and  to  wife,  to  father  and  to  child,  to 
master  and  to  servant,  to  captain  and  soldier,  to  preacher 
and  people,  to  the  learned,  to  the  unlearned,  to  the  wise, 
and  to  the  simple. 

They  are  comfortable  in  peace,  in  war;  in  heaviness,  in 
joy;  in  health  and  sickness;  in  abundance,  in  poverty;  in 
the  daytime,  in  the  night  season  ;  in  the  town,  in  the  wilder- 
ness ;  in  company,  and  when  thou  art  alone.  For  they 
teach  faith,  hope,  patience,  charity,  sobriety,  humility,  right- 
eousness, and  all  godliness.  They  teach  us  to  live,  and 

THEY  TEACH  US  TO  DIE. 

Therefore  hath  Paul  said  well.  The  whole  scripture 
IS  profitable — it  is  full  of  great  comfort ;  it  makes  the 
man  of  God  absolute  and  perfect  unto  all  good  works;  per- 
fect in  faith,  perfect  in  hope ;  perfect  in  the  love  of  God  and 
of  his  neighbour;  perfect  in  his  life,  and  perfect  in  his 
death.  So  great,  so  large,  and  ample,  and  heavenly,  is  the 
profit  which  we  reap  by  the  word  of  God. 

Now  it  follows  that  we  consider  how  necessary  and  need- 
ful it  is,  for  us  to  be  guided  by  the  word  of  God,  in  the 


Of  the  Holy  Scriptures.  63 

whole  course  of  our  life.  The  word  of  God  is  that  unto 
our  souls,  which  our  soul  is  unto  our  body.  As  the  body 
dieth  when  the  soul  departeth,  so  the  soul  of  man  dieth, 
when  it  hath  not  the  knowledge  of  God.  Man  liveth  not 
by  bread  only,  but  by  every  word  that  proceedeth  out  of  the 
mouth  of  God,  Deut.  viii. 

Behold,  saith  God,  Amos.  viii.  I  will  send  a  famine  in 
the  land,  not  a  famine  of  bread,  nor  a  thirst  of  water,  but  of 
hearing  the  word  of  the  Lord.  Their  tongue  shall  wither, 
their  heart  shall  starve,  they  shall  die  for  hunger.  Isa.  lix. 
They  shall  wander  from  sea  to  sea ;  and  from  the  north  unto 
the  east  shall  they  run  to  and  fro  to  seek  the  word  of  the 
Lord,  and  shall  not  find  it.  They  shall  stumble  at  noon- 
day, as  at  the  twilight;  they  shall  grope  for  the  wall  like 
the  blind,  and  truth  shall  fall  in  their  streets. 

For  how  shall  they  be  saved,  unles  they  call  on  the  name 
of  the  Lord?  How  shall  they  call  on  Him,  in  whom  they 
have  not  believed?  how  shall  they  believe  in  Him,  of  whom 
they  have  not  heard  ?  and  how  shall  they  hear  without  a 
preacher?  and  how  shall  they  preach  except  they  be  sent? 
Rom.  X.  Chrysostom  therefore  saith,  "  Neither  can  it  be  ;  I 
say  it  cannot  be,  that  any  man  shall  attain  to  salvation  ex- 
cept he  be  always  occupied  in  spiritual  reading."  The  wise 
man  saith,  Prov.  xxix.  Where  there  is  no  prophecy,*  the 
people  decay. 

When  the  Scriptures  are  not  opened,  when  there  is  none 
that  can  edify,  and  exhort,  and  comfort  the  people  by  the 
word  of  God,  they  must  needs  perish.  For  they  know  not 
the  way  in  which  they  should  walk ;  they  know  not  whom 
to  honour,  nor  upon  whose  name  they  should  call ;  they 
know  neither  what  to  believe,  nor  what  to  do.  Hell  hath 
enlarged  itself,  and  hath  opened  his  mouth  without  mea- 
sure ;  and  they  that  are  wilful  and  ignorant,  and  the  chil- 
dren of  darkness,  go  down  into  it. 

They  become  thrall  and  captives  unto  Satan;  their  heart 
is  bound  up;  they  understand  nothing;  their  eyes  are  shut 
up,  they  can  see  nothing ;  their  ears  are  stopped  up,  they 
can  hear  nothing ;  they  are  carried  away  as  a  prey  into 
hell,  because  they  have  not  the  knowledge  of  God. 

So  doth  Christ  tell  the  sadducees.  Matt.  xxii.  Ye  are  de- 
ceived, because  you  know  not  the  Scriptures,  nor  the  power 
of  God.  Thus  he  teaches,  that  error  is  the  child  of  ignorance. 
The  cause  why  you  are  so  deceived,  is  because  you  know 
*  Preaching. 


64  Jewell. 

not  the  Scriptures ;  you  have  hated  the  light,  and  loved 
darkness  ;  you  have  neither  known  the  Father  nor  me.  He 
that  knoweth  not  the  truth  of  God,  knoweth  not  God. 

Herein,  in  this  case,  there  is  no  plea  of  ignorance.  Igno- 
rance will  not  excuse  us.  Chrysostom  saith,  "  Thou  wilt 
say,  I  have  not  heard  the  Scriptures.  This  is  no  excuse, 
but  a  sin."  Again  he  saith,  "  This  is  the  working  of  the 
devil's  inspiration ;  he  would  not  suffer  us  to  see  the  treasure, 
lest  we  should  get  the  riches;  therefore  he  counsels  us,  that 
it  utterly  avails  us  nothing  to  hear  the  laws  of  God,  unless 
that  upon  the  hearing  he  may  see  our  doing  follow." 

Gregory  saith,  "  Whoso  know  not  the  things  that  pertain 
unto  the  Lord,  are  not  known  of  the  Lord."  Origen  also 
gives  reason  of  this  practice  of  Satan :  "  Unto  the  devils  it 
is  a  torment  above  all  kinds  of  torment,  and  a  pain  above 
all  pains,  if  they  see  any  man  reading  the  word  of  God, 
and  with  fervent  study  searching  the  knowledge  of  God's 
law,  and  the  mysteries  and  secrets  of  the  Scriptures.  Herein 
standeth  all  the  flame  of  the  devils ;  in  this  fire  they  are 
tormented,  for  they  are  seized  and  possessed  of  all  them 
that  remain  in  ignorance." 

Carneades,  a  philosopher,  was  wont  to  say  of  his  master 
and  reader,  Chrysippus,  "If  it  had  not  been  for  Chrysippus, 
I  never  had  been  any  body ;  he  was  my  master  and  teacher  ; 
he  made  me  learned;  whatsoever  I  have,  I  have  it  of  him." 
How  much  better  may  we  use  the  like  words  of  the  Scrip- 
ture, and  say.  Unless  it  were  for  the  word  of  God,  our  wis- 
dom were  nothing,  and  our  knowledge  were  nothing. 
Whatsoever  we  have,  we  have  it  by  the  word.  Without  it, 
our  prayer  were  no  prayer;  without  it,  our  sacraments  were 
no  sacraments;  our  faith  were  no  faith  ;  our  conscience  were 
no  conscience;  our  church  were  no  church.  Take  away  the 
light  of  the  sun,  and  what  remaineth  but  darkness  ?  heaven 
and  earth  are  darkened  ;  no  man  can  see  his  way,  or  dis- 
cern the  things  about  him :  even  so,  if  the  word  of  God  be 
taken  away,  what  remains,  but  miserable  confusion  and 
deadly  ignorance  ? 

When  the  Philistines  had  shorn  the  hairs  of  Samson, 
they  fell  upon  him,  took  him,  bound  him,  and  plucked  out  his 
eyes ;  they  danced  about  him,  and  made  scorn  and  games 
of  him.  We  are  Samson  ;  the  strength  of  our  hairs  is  the 
knowledge  of  the  will  of  God;  it  is  laid  up  in  our  heads,  in 
the  highest  and  principal  part  of  us ;  if  that  be  shorn  off,  if 
we  be  kept  from  hearing,  reading,  and  understanding  of 


Of  tilt  Holy  Scriptures,  65 

the  word  of  God,  then  will  error,  superstition,  and  all  wick- 
edness, get  the  upper  hand,  and  fall  upon  us,  and  bind  us, 
and  pluck  out  our  eyes,  and  make  scorn  of  us,  and  utterly 
destroy  us. 

When  the  people  of  Jerusalem  were  besieged,  and  wanted 
food  to  eat,  they  fed  on  rats  and  mice,  and  many  unwhole- 
some and  filthy  things.  A  woman  was  driven  for  want  of 
meat  to  do  a  cruel  part  upon  her  own  child ;  she  took  her 
own  babe,  which  was  the  fruit  of  her  own  body,  killed  it, 
cut  it  in  pieces,  dressed  it,  and  fed  upon  it — a  loathsome 
meat,  especially  for  a  mother  to  eat  her  own  child!  But  she 
was  driven  to  it  by  extremity  and  hunger;  it  was  so  cruel 
a  thing  to  lack  wherewith  life  might  be  preserved.  Even 
so  fared  it  with  us  and  our  fathers,  after  it  pleased  God 
to  take  away  his  gospel,  and  to  send  a  famine  of  hear- 
ing the  word  of  the  Lord.  We  were  driven  to  eat  those 
things  which  were  loathsome  and  horrible  to  behold  ;  we 
were  driven  to  feed  upon  our  own  children,  even  the  fanta- 
sies and  vanities  of  our  heart.  There  was  no  substance  in 
them,  they  could  not  feed  us  ! 

In  this  case  were  the  children  of  Israel,  when  they  grew 
weary  of  the  word  of  God,  and  left  the  ordinances  set  down 
unto  them.  God  had  no  pleasure  in  them,  their  prayers 
and  sacrifice  were  not  accepted.  I  cannot  suffer,  saith  the 
Lord,  Isaiah  i.  your  new  moons,  or  sabbaths,  or  solemn 
days.     Who  hath  required  this  of  your  hands? 

In  such  case  were  the  scribes  and  pharisees,  when  they 
forsook  to  be  guided  by  the  word  of  God,  and  took  away 
the  key  of  knowledge.  They  fed  upon  their  own  devices, 
they  neglected  the  commandments  and  will  of  God,  and 
followed  their  own  traditions ;  therefore  Christ  reproved 
them,  Matt.  xv.  O  hypocrites,  Isaiah  prophesied  well  of 
you,  saying,  This  people  draweth  near  unto  me  with  their 
mouth,  and  honoureth  me  with  their  lips,  but  their  heart  is 
far  off  from  me.  But  in  vain  they  worship  me,  teaching 
for  doctrines  men's  precepts. 

Therefore,  if  we  seek  to  know  the  sacraments  of  the 
church,  what  they  are;  if  we  would  be  instructed  in  the 
sacrament  of  baptism,  or  in  the  sacrament  of  the  body  and 
blood  of  Christ;  if  we  would  learn  to  know  our  Creator, 
and  to  put  the  difference  between  the  Creator  and  a  crea- 
ture; if  we  desire  to  know  what  this  present  life  is,  and 
what  is  that  life  which  is  to  come ;  if  we  would  believe  in 
God,  and  call  upon  the  name  of  God,  and  do  worship  unto 

JEWELL.  7 


66  Jewelh 

God ;  if  we  would  be  settled  in  perfect  zeal  and  true  know- 
ledge ;  if  we  would  have  an  upright  conscience  towards 
God ;  if  we  would  know  which  is  the  true  church  of  God, 
it  is  very  needful  that  we  hear  the  word  of  God.  There 
is  no  other  word  that  teaches  us  unto  salvation. 

Now  it  remains  that  we  speak  of  the  delectation  and 
pleasure  which  the  word  of  God  giveth.  The  word  of  God 
is  full  of  serious  and  grave  counsel,  full  of  the  knowledge 
of  God,  of  examples  of  virtues,  and  of  correction  of  vices, 
of  the  end  of  this  life,  and  of  the  life  to  come.  These  are 
the  contents  of  the  word  of  God.  These  things,  say  you, 
are  great  and  weighty  of  themselves ;  there  is  no  vanity 
or  pleasure  in  them. 

They  are  great  and  weighty,  I  grant;  and  because  they 
are  so  weighty,  they  are  the  more  worthy  that  we  hear 
them.  But  we  must  take  a  delight  and  settle  our  fancy, 
that  it  may  like  the  weight  and  greatness.  They  were 
unto  the  prophet  David,  more  sweet  than  honey  and  the 
honeycomb.  If  we  taste  them  with  such  an  affection  as 
he  did,  we  shall  feel  and  see  the  great,  and  weighty,  and 
heavenly  pleasure  which  is  in  them. 

Many  are  delighted  with  the  stories  of  Julius  Caesar,  of 
Alexander  the  great,  of  mighty  and  victorious  princes;  they 
have  pleasure  to  read  of  their  wars,  of  their  victories,  and 
of  their  triumphs;  and  many  take  their  pleasure  in  travel 
to  far  countries,  to  see  the  divers  fashions  and  behaviour 
of  men. 

If  it  were  possible  that  we  might  stand  upon  a  hill,  from 
which  we  might  at  once  see  all  parts  of  the  world,  the  cities, 
and  towns,  and  mountains,  and  forests,  and  castles,  and 
gorgeous  buildings,  and  all  the  kings  and  princes  of  the 
world,  in  their  princely  estate;  if  we  might  see  the  variety 
of  the  whole  world,  how  some  live  quietly  in  peace,  others 
are  turmoiled  in  war,  some  live  in  wealth,  others  in  poverty 
and  misery;  some  rise,  others  fall;  to  see  and  behold  such 
great  variety  of  things,  it  cannot  be  but  it  would  delight  us. 

Such  a  hill,  from  whence  we  may  take  views  of  such 
great  variety;  such  a  story  in  which  we  may  read  of  noble 
princes,  of  their  wars  and  victories,  is  the  word  of  God. 
Upon  this  hill  you  may  at  once  behold  all  the  works  of  his 
hands,  how  he  made  heaven  and  earth,  the  sun  and  the 
moon,  the  sea  and  floods,  the  fishes  in  the  water,  the  fowls  in 
the  air,  and  the  beasts  in  the  field.     Upon  this  hill  you  may 


Of  the  Holy  Scriptures.  67 

stand  and  see  his  angels,  and  his  archangels,  and  blessed 
spirits ;  how  some  of  them  fell,  and  some  continued  in  glory; 
how  God  hath  sent  them  in  message,  how  they  have  come 
down  from  heaven  to  serve  the  sons  of  men. 

Here  you  may  read  of  the  wars  of  the  God  of  hosts ;  how 
he  hath  pitched  his  tents  in  the  midst  of  his  people,  and 
hath  gone  before  them  and  fought  for  them ;  how  the 
Amorites  and  Canaanites  were  rooted  out;  how  the  Amalek- 
ites  were  overthrown  by  the  lifting  up  of  Moses's  hands  in 
prayer;  how  the  wall  of  Jericho  fell  down  flat  at  the  sound 
of  a  trumpet,  and  the  shouting  of  the  people;  and  how  one 
hundred  and  eighty-five  thousand  Assyrians  were  slain  in 
one  night  by  the  hand  of  one  angel,  when  God  raught  out 
his  hand  from  heaven,  to  give  victory  to  his  people. 

Here  may  you  see  how  God  plagued  and  overcame  his 
enemies;  how  he  drowned  Pharaoh  in  the  Red  Sea,  and  his 
horses,  and  men,  and  chariots,  all  together.  Here  may  you 
see  Nebuchadnezzar,  a  mighty  prince,  so  berefl  of  his  wits, 
that  he  forsook  his  palaces,  and  the  company  and  order  of 
men,  and  lived  in  the  fields  after  the  manner  of  beasts. 
Here  may  you  see  how  God  struck  king  Herod  with  filthy 
diseases,  and  caused  lice  to  eat  his  flesh ;  how  he  sent  down 
fire  and  brimstone  from  heaven,  and  destroyed  Sodom  and 
Gomorrah  for  their  sins;  how  he  made  the  earth  open 
and  swallow  up  Dathan  and  Abiram;  how  king  Uzziah 
was  stricken  with  leprosy,  and  carried  from  the  temple,  and 
cut  off  from  his  kingdom. 

What  stories  of  any  princes  or  people  in  any  age  can  re- 
port unto  us  such  strange  battles,  such  mighty  conquests, 
such  wonderful  deliverance  in  extremities,  such  dreadful 
subduing  of  the  enemies,  as  the  hand  of  God  has  wrought, 
and  the  story  of  the  Scriptures  declare  unto  us? 

This  word  also  showeth  the  goodness  and  mercy  of  God 
towards  the  people  who  put  their  trust  in  him;  how  he 
made  them  terrible  to  their  enemies ;  how  he  made  their 
enemies  their  footstool ;  how  he  led  them  safe  through  the 
Red  Sea;  how  he  sent  his  angel  to  go  before  them,  and 
guide  them ;  how  he  gave  them  water  out  of  a  rock,  and 
rained  down  bread  from  heaven ;  how  he  brought  them  into 
a  land  that  flowed  with  milk  and  honey,  and  sware  unto 
them,  that  he  would  be  their  God,  and  they  should  be  his 
people. 

In  this  word  are  to  be  seen  wonderful  and  strange  works 
of  God,  such  as  are  beyond  the  course  of  nature,  and  pass 


e&  Jewell. 

the  reason  of  man — that  the  sea  parted,  and  stood  on  both 
sides  as  a  high  wall;  that  at  the  word  of  Joshua  the  sun 
stood  still,  and  went  not  on  his  course.  Hezekiah  spake  the 
word,  and  required  it,  and  the  sun  went  back  ten  degrees. 
At  the  word  of  Elias,  fire  came  down  from  heaven  to  con- 
sume the  sacrifice. 

Here  may  you  see  an  ass  open  his  mouth  and  speak  and 
reprove  his  master;  three  servants  of  God  walk  in  a  hot 
burning  furnace  without  hurt;  Daniel  in  the  den  among 
lions  and  not  devoured ;  Peter  in  the  raging  sea,  and  not 
drowned;  lepers  cleansed,  the  lame  to  go,  the  dumb  to 
speak,  the  deaf  to  hear,  the  blind  to  see,  the  dead  to  rise  out 
of  their  graves  and  live;  simple  and  unlearned  men  to  speak 
in  strange  tongues;  the  devil  to  go  out  of  the  possessed,  and 
to  say,  I  know  thou  art  Christ  the  Son  of  God. 

Here  may  you  see  twelve  poor  simple  men,  without  spear, 
or  sword,  or  force,  make  conquest  and  win  the  whole  world ! 
No  power  could  repress  them,  no  might  could  withstand 
them  !  It  is  reckoned  a  great  matter  for  a  king  or  a  nation 
to  yield  submission  unto  another  king  or  nation.  It  must 
therefore  be  a  matter  of  great  wonder  to  see  all  kings  throw 
down  their  maces,  and  all  people  to  yield  before  men  so  few, 
so  simple,  so  unarmed  ;  and  to  acknowledge  they  had  em- 
braced lies,  and  lived  in  ignorance;  and  that  these  twelve 
are  the  servants  of  the  Highest ;  and  to  see  how  God  hath 
chosen  the  foolish  things  of  this  world,  to  overthrow  the 
wise;  and  the  weak  things  of  this  world  to  confound  the 
mighty  things:  such  force  God  gave  to  their  words.  He 
made  them  the  sons  of  thunder;  they  shook  the  foundations  of 
the  world;  they  threw  down  whatsoever  stood  against  them. 
Here  you  may  see  the  fight  of  God's  elect  children  ;  how 
they  patiently  sufl^ered  afflictions  in  their  bodies  rather  than 
they  would  deny  the  truth  of  God  ;  they  gave  their  backs  to 
the  scourge,  their  necks  to  the  sword,  their  bodies  to  the 
fire.  No  tyrant,  no  menacings,  no  rack,  no  torment,  no 
sword,  no  death  could  remove  them  from  the  love  of  the 
gospel  which  they  had  received. 

The  more  of  them  were  cut  down,  the  more  did  spring 
up;  the  more  were  killed,  the  more  were  left  alive.  Augus- 
tine saith,  "  They  were  bound,  and  shut  up,  and  racked, 
and  burnt,  and  yet  were  increased."  This  is  the  victory  that 
hath  overcome  the  world.  For  the  Lord  answered  St. 
Paul,  2  Cor.  xii.  My  power  is  made  perfect  through  weak- 
ness.    It  liveth  in  death ;  it  is  made  whole  and  sound  by 


Of  the  Holy  Scriptures.  69 

wounds  and  stripes ;  it  is  increased  by  those  means  whereby 
men  destroy  it. 

Jacob  saw  a  ladder  stand  upon  the  earth,  and  the  top  of 
it  reach  up  into  heaven,  and  the  angels  of  God  go  up  and 
down  by  it.  This  was  but  a  dream  and  vision  in  his  sleep ; 
yet  when  he  awoke,  he  took  pleasure  and  comfort  of  this 
vision.  We  have  not  only  the  delight  of  this  with  Jacob, 
but  we  have  other  far  greater  visions.  We  see  Isaiah  behold- 
ing the  Lord  as  he  sat  upon  a  high  throne;  we  see  Paul 
taken  up  into  the  third  heavens;  we  see  the  glory  of  God 
appear,  and  hear  the  voice  which  came  out  of  the  cloud, 
saying,  Matt.  xvii.  This  is  my  well  beloved  Son,  in  whom 
I  am  well  pleased ;  hear  him. 

We  see  Jesus  Christ,  the  Son  of  God,  born  of  a  virgin, 
and  how  he  made  himself  of  no  reputation,  and  took  on  him 
the  form  of  a  servant,  and  was  made  like  unto  man,  and 
was  found  in  shape  as  a  man  ;  that  he  humbled  himself, 
and  became  obedient  unto  the  death,  even  the  death  of  the 
cross,  Phil.  ii.  We  hear  him  cry  with  a  loud  voice,  My 
God,  my  God,  why  hast  thou  forsaken  me?  We  hear  him 
say.  Father  forgive  them,  for  they  know  not  what  they  do. 
And,  Father,  into  thine  hands,  I  commend  my  spirit,  Luke 
xxiii. 

Here  we  may  see  the  sun  to  be  darkened,  that  the  moon 
giveth  no  light ;  the  earth  to  shake,  the  rocks  to  cleave 
asunder,  the  vail  to  rend,  the  graves  to  open,  and  Christ 
rise  from  the  dead,  and  go  up  into  heaven,  and  sit  at  the 
right  hand  of  his  Father. 

Here  may  we  see  the  overthrow  of  that  Babylon,  which 
made  all  nations  to  drink  of  the  wine  of  the  wrath  of  her 
fornication.  Rev.  xiv.  how  she  is  destroyed  with  the  breath 
of  God's  mouth.  Here  we  behold  the  resurrection  of  the 
dead,  and  four-and-twenty  elders  sit  before  God  on  their 
seats,  and  the  Ancient  of  days  sit  upon  his  throne  ;  and  the 
judgment-seat,  and  the  books  opened,  and  all  flesh  appear 
before  him  ;  and  how  some  are  taken  into  everlasting  life, 
and  some  are  sent  into  everlasting  death. 

What  tongue  is  able  to  express  these  pleasures  and  de- 
lights which  are  laid  open  to  us  in  the  word  of  God  ?  We 
buy  images  of  men,  and  pictures  of  divers  things,  and  maps 
of  countries;  but  what  image,  map,  or  picture  can  show  us 
the  like  variety  and  change  of  things'? 

We  purchase  lands,  and  have  liking  so  to  do.     Here  we 


70  Jewell 

are  taught  how  we  may  come  to  that  land  which  shall  stand 
with  us,  and  in  which  we  shall  continue  for  ever. 

To  see  any  one  of  these,  it  were  great  pleasure ;  either 
the  creation  of  heaven  and  earth,  or  the  angels  and  arch- 
angels, and  blessed  spirits;  or  the  battles  of  the  God  of  Sa- 
baoth ;  or  Amalek  dashed  in  pieces  like  a  potter's  vessel ; 
or  the  walls  of  Jericho  blown  down  with  the  sound  of  a 
trumpet;  or  Pharaoh  drowned  in  the  sea;  or  Nebuchadnez- 
zar eating  grass  among  the  beasts;  or  Herod  smitten  from 
heaven  ;  or  Sodom  and  Gomorrah  burnt  with  fire  and  brim- 
stone ;  or  the  earth  to  open  and  swallow  up  the  wicked  ;  or 
the  sea  to  stand  like  a  wall ;  or  water  to  come  out  of  stone  ; 
or  bread  to  come  from  heaven;  or  the  sun  to  stand  still,  or 
to  change  his  course;  or  an  ass  to  speak,  and  teach  his  mas- 
ter ;  or  fire  to  be  extremely  hot,  yet  not  burning ;  or  lions 
hungry,  yet  not  eating  their  meat;  or  the  sea  tempestuous, 
yet  not  drowning;  or  the  blind  to  see,  the  deaf  to  hear,  the 
dumb  to  speak,  the  dead  to  rise;  or  ignorant  men  to  speak 
in  languages  they  never  learned ;  or  the  devil  to  roar,  and 
confess  Christ ;  or  God  sitting  in  his  majesty,  and  Christ  at 
his  right  hand  ;  or  Babylon  thrown  down,  and  become  a 
tabernacle  of  foul  spirits,  and  a  den  for  the  devil ;  or  Christ 
to  sit  in  judgment,  and  give  sentence  upon  the  quick  and 
the  dead — to  see  any  one  of  all  these  wondrous  works  of 
God,  it  were  great  pleasure. 

How  can  it  be  then,  but  that  we  rejoice  and  take  delight 
to  see  so  many,  such  great,  such  marvellous,  so  heavenly, 
and  such  glorious  wonders  in  one  heap  altogether !  Here  is 
to  be  seen  the  triumph  of  God,  the  Lord  of  lords,  and  the 
King  of  kings  ;  how  he  made  the  name  of  his  Son  triumph 
over  principalities  and  powers,  and  over  the  whole  world. 
How  far  would  we  ride  or  go,  to  see  the  triumph  of  a  mortal 
king  !  Here  is  a  paradise  full  of  delights  ;  no  tongue  is  able 
to  speak  them,  they  are  so  many;  no  heart  is  able  to  con- 
ceive them,  they  are  so  great. 

Here  is  a  shop  wherein  is  set  out  the  wisdom,  and  know- 
ledge, the  power,  the  judgments,  and  mercies  of  God. 
Which  way  soever  we  look,  we  see  the  works  of  his  hands  ; 
his  works  of  creation,  and  preservation  of  all  things;  his 
works  of  severe  justice  upon  the  wicked,  and  of  gracious 
redemption  to  the  believer. 

If  we  desire  pleasant  music,  or  excellent  harmony,  it 
speaks  unto  us  the  words  of  the  Father,  and  the  .consent  of 


Of  the  Holy  Scriptures.  71 

the  Son;  the  excellent  reports  of  the  prophets,  apostles, 
angels,  and  saints  of  God,  who  have  been  all  taught  by  the 
Holy  Ghost. 

If  we  would  learn,  it  is  a  school ;  it  giveih  understanding 
to  the  simple.  In  it  there  is  that  which  may  content  the 
heart,  the  ear,  the  eye,  the  taste,  and  the  smelling.  It  is  a 
savour  of  life  unto  life.  O  taste  and  see  how  gracious  the 
Lord  is,  saith  the  prophet  David,  Psal.  xxxiv.  So  manifold 
and  marvellous  are  the  pleasures  which  are  given  us  in  the 
word  of  God;  God  hath  made  them  and  wrought  them  all 
for  the  sons  of  men. 

Thus  have  I  performed  promise,  and  simply  and  in 
homely  manner  opened  those  four  things  which  I  took  in 
hand.  I  have  declared  what  weight  and  majesty  the  word 
of  God  beareth;  what  huge  harvest  of  profit  we  may  reap 
by  it;  how  needful  it  is  for  us  travelling  through  the  wil- 
derness of  this  life,  and  what  repast  and  pleasure  we  may 
find  in  it. 

But  all  this  notwithstanding,  some  take  exception,  and 
say.  The  Scriptures  are  dark  and  doubtful,  the  matters  are 
deep,  the  words  are  hard,  few  can  understand  them.  One 
lakes  them  in  this  sense,  another  in  a  sense  quite  contrary. 
The  best  learned  cannot  agree  about  them;  they  are  the  oc- 
casion of  many  great  quarrels.  John  sees  this  book  sealed 
with  seven  seals,  and  an  angel  preaching  with  a  loud  voice, 
Who  is  worthy  to  open  the  book,  and  to  loose  the  seals 
thereof?  Rev.  v.  No  man  can  open  it,  no  man  can  read  it. 
St.  Peter  saith,  2  Pet.  iii.  Among  the  epistles  of  Paul, 
some  things  are  hard  to  be  understood,  which  they  that  are 
unlearned  and  unstable  pervert,  as  they  do  all  other  Scrip- 
tures, unto  their  own  destruction.  And  St.  Paul  saith, 
1  Tim.  vi.  God  dwelleth  in  the  light  that  none  can  attain 
unto;  whom  man  never  saw,  neither  can  see.  Therefore, 
although  the  majesty  be  ever  so  weighty,  the  profit,  the 
necessity,  and  the  pleasure  ever  so  great,  yet  it  is  not  good 
for  the  people  to  read  them.  Pearls  must  not  be  cast  before 
swine,  nor  the  bread  of  the  children  unto  dogs.  Thus  they 
say.  But  indeed  the  word  of  God  is  pearls,  yet  the  people 
are  not  swine. 

They  may  not  read  them,  say  some;  they  are  not  able  to 
wield  them;  the  Scriptures  are  not  for  the  people.  Hereof 
I  will  say  something,  and  a  word  or  two  of  the  reverence  and 
fear,  with  which  we  ought  to  come  to  the  hearing  of  them. 


72  Jewell. 

They  say  the  Scriptures  are  hard,  and  above  the  reach  of 
the  people.  So  said  the  Pelagian  heretic,  Julian,  whom 
Augustine  therefore  reproved:  ''  Ye  enlarge  and  lay  out  with 
many  words  how  hard  a  matter  the  knowledge  of  the 
Scripture  is,  and  meet  only  for  a  few  learned  men."  You 
say  the  Scriptures  are  hard,  who  may  open  them?  There  is 
no  evidence  or  trial  to  be  taken  by  them ;  they  are  fit  only 
for  a  few  learned  men ;  they  are  in  nowise  fit  for  the  people. 
Thus  said  Julian,  a  heretic. 

But  God  himself,  and  the  ancient  fathers  of  the  church, 
said  otherwise.  God  saith,  Deut.  xxx.  This  commandment 
which  I  command  thee  this  day  is  not  hid  from  thee,  neither 
is  it  far  off.  It  is  not  in  heaven,  that  thou  shouldest  say, 
Who  shall  go  up  for  us  to  heaven,  and  bring  it  us,  and 
cause  us  to  hear  it,  that  we  may  do  it?  Neither  is  it  beyond 
the  sea,  that  thou  shouldest  say.  Who  shall  go  over  the  sea 
for  us,  and  bring  it  us,  and  cause  us  to  hear  it,  that  we  may 
do  it?  But  the  word  is  very  near  thee,  even  in  thy  mouth, 
and  in  thy  heart,  for  to  do  it.  Thou  needest  not  run  hither 
and  thither,  nor  wander  over  the  sea,  nor  beat  thy  brains  in 
searching  what  thou  shouldest  do,  or  by  what  means  thou 
mayest  live  uprightly.  The  word  and  commandment  of 
God  will  teach  thee  sufficiently. 

The  prophet  David  saith,  Psal.  xix.  The  commandment 
of  the  Lord  is  pure,  and  giveth  light  unto  the  eyes.  And 
Psal.  cxix,  Thy  word  is  a  lantern  unto  my  feet,  and  a  light 
unto  my  paths.  Thy  word  is  not  dark,  it  is  a  light  unto  my 
path,  it  giveth  light  unto  the  eyes.  What  is  clear,  if  the 
light  be  dark?  or  what  can  he  see,  who  cannot  see  the 
light? 

Human  knowledge  is  dark  and  uncertain.  Philosophy  is 
dark,  astrology  is  dark,  and  geometry  is  dark.  The  profes- 
sors thereof  oftentimes  run  a-muck;  they  lose  themselves, 
and  wander  they  know  not  whither;  they  seek  the  depth 
and  bottom  of  natural  causes,  the  change  of  the  elements, 
the  impressions  in  the  air,  the  causes  of  the  rainbow,  of 
blazing  stars,  of  thunder  and  lightning,  of  the  trembling 
and  shaking  of  the  earth,  the  motions  of  the  planets,  the 
proportion  and  the  influence  of  the  celestial  bodies.  They 
measure  the  compass  of  heaven,  and  count  the  number  of 
the  stars;  they  go  down,  and  search  the  mines  in  the  bowels 
of  the  earth ;  they  rip  up  the  secrets  of  the  sea.  The  know- 
ledge of  these  things  is  hard;  it  is  uncertain;  few  are  able 
to  reach  it ;  it  is  not  fit  for  every  man  to  understand  it. 


Of  the  Holy  Scriptures.  73 

But  the  Holy  Spirit  of  God,  like  a  good  teacher,  applieth 
himself  to  the  dulness  of  our  understandings;  he  leadeth 
us  not  by  the  unknown  places  of  the  earth,  nor  by  the  air, 
nor  by  the  clouds;  he  astonisheth  not  our  spirits  with  natu- 
ral vanities;  he  writeth  his  law  in  our  hearts;  he  teacheth 
us  to  know  him  and  his  Christ.  He  teacheth  us,  Titus  ii. 
that  we  should  deny  ungodliness  and  worldly  lusts,  and  that 
we  should  live  soberly,  and  righteously,  and  godly  in  this 
present  world;  he  teacheth  us  to  look  for  the  blessed  hope 
and  appearing  of  the  glory  of  the  mighty  God,  and  of  our 
Saviour  Jesus  Christ.  This  matter  is  good,  and  it  is  plain; 
the  words  are  plain,  and  the  utterance  is  plain. 

Chrysostom  saith,  "Therefore  hath  the  grace  of  the  Holy 
Spirit  disposed  and  tempered  them  so,  that  publicans,  and 
fishers,  and  tentmakers,  shepherds,  and  the  apostles,  and 
simple  men,  and  unlearned,  might  be  saved  by  these  books; 
that  none  of  the  simpler  sort  might  make  excuse  by  the 
hardness  of  them;  and  that  such  things  as  are  spoken  might 
be  easy  for  all  men  to  look  on;  that  the  labouring  man,  and 
the  servant,  the  widow  woman,  and  whosoever  is  most  un- 
learned, may  take  some  good,  when  they  are  read.  For 
they  whom  God  ever  from  the  beginning  endued  with  the 
grace  of  his  Spirit,  have  not  gathered  all  these  things  for 
vain  glory,  as  the  heathen  writers  use,  but  for  the  salvation 
of  the  hearers." 

Some  things  in  the  Scriptures  are  hard  ;  I  deny  it  not.  It 
is  very  expedient  that  somewhat  should  be  covered,  to  make 
us  more  diligent  in  reading,  more  desirous  to  understand, 
more  fervent  in  prayer,  more  willing  to  ask  the  judgment 
of  others,  and  to  presume  the  less  on  our  own  judgment. 

Gregory  saith,  "  The  hardness  which  is  in  the  word  of 
God  is  very  profitable;  for  it  causes  a  man  to  take  that 
profit  by  pains,  which  he  could  not  take  with  negligence. 
If  the  understanding  were  open  and  manifest,  it  would  be 
little  set  by." 

Cyril  saith,  "  All  things  are  plain  and  straight  to  them 
that  have  found  knowledge;  but  to  such  as  are  fools,  the 
most  easy  places  seem  hard."  And  again;  "  Those  things 
which  are  plain,  are  hard  unto  heretics  ;  for  how  can  wis- 
dom enter  into  a  wicked  heart?"  It  is  true  which  St.  Peter 
hath  said,  Some  things  are  hard  to  be  understood. 

But  it  is  also  true,  that  they  which  pervert  them  unto  their 
own  destruction  are  unlearned  and  unstable ;  that  is,  they 
to  whom  they  are  hard,  have  not  their  eyes  opened  that  they 


74  Jewell, 

may  see  the  light  of  the  word  ;  or  they  are  wicked  and  turn 
the  truth  of  God  into  lies,  and  abuse  the  Scriptures  to  their 
own  damnation.  The  owl  seeth  not  by  the  brightness  of  the 
sun,  not  because  the  sun-beams  are  dark,  but  for  that  his  eyes 
are  weak,  and  cannot  abide  such  clear  light.  It  is  therefore 
but  a  pretence  and  colour  for  their  ignorance,  and  a  means  to 
deceive  the  people  more  boldly  with  their  errors,  when  they 
charge  the  word  of  God  with  darkness  and  hardness. 

For  how  many  hundred  places  are  there  as  clear  as  noon- 
day ?  God  saith,  Exod.  xx.  I  am  the  Lord  thy  God,  thou 
shalt  have  none  other  gods  before  me ;  thou  shalt  make 
thee  no  graven  images,  neither  any  similitude  of  things  that 
are  in  heaven  above,  neither  that  are  in  the  earth  beneath, 
nor  that  are  in  the  waters  under  the  earth ;  thou  shalt 
neither  bow  down  to  them,  neither  serve  them. 

Again,  Psal.  xcvii.  Cursed  be  all  they  that  worship  carved 
images,  and  delight  in  vain  gods.  This  is  the  word  of  God. 
What  darkness  is  in  these  sayings  7 

God  saith,  Exod.  xxii.  If  thou  lend  money  to  my  people, 
to  the  poor  with  thee,  thou  shalt  not  be  as  an  usurer  unto 
him,  ye  shall  not  oppress  him  with  usury.  Again,  Ezek. 
xviii.  If  a  man  hath  not  given  forth  upon  usury,  neither 
hath  taken  any  increase,  &c.  he  shall  surely  live ;  but  he 
that  hath  given  forth  upon  usury,  or  hath  taken  increase, 
shall  he  live  ?     He  shall  not  live. 

And,  Rom.  vi.  The  wages  of  sin  is  death.  And,  Ezek. 
xviii.  The  soul  that  sinneth,  it  shall  die.  And  again,  Eph.  v. 
This  ye  know,  that  no  whoremongers,  neither  unclean  per- 
son, nor  covetous  person,  which  is  an  idolater,  hath  any 
inheritance  in  the  kingdom  of  Christ  and  of  God.  Let  no 
man  deceive  you  with  vain  words ;  for,  for  such  things 
Cometh  the  wrath  of  God  upon  the  children  of  disobedience. 
These  are  the  words  of  God  ;  and  what  darkness  is  in  them  ? 

St.  Paul  saith,  Rom.  xii.  If  it  be  possible,  as  much  as  in 
you  lieth,  have  peace  with  all  men.  Abhor  that  which  is 
evil,  and  cleave  to  that  which  is  good;  avenge  not  your- 
selves, but  give  place  unto  wrath.  Again,  chap.  xiii.  Let 
every  soul  be  subject  to  the  higher  powers ;  there  is  no 
power  but  of  God.  He  is  the  minister  of  God  for  thy 
wealth ;  but  if  thou  do  evil,  fear ;  for  he  beareth  not  the 
sword  for  nought.  These  are  the  words  of  God ;  what 
darkness  is  in  them  1 

St.  John  saith,  chap.  i.  Christ  is  the  Lamb  of  God,  which 
taketh  away  the  sins  of  the  world.     And,  1  John  i.  The 


Of  the  Holy  Scriptures.  75 

blood  of  Jesus  Christ,  his  Son,  cleanseth  us  from  all  sins. 
St.  Peter  saith,  1  Pet.  ii.  His  own  self  bare  our  sins  in  his 
body  on  the  tree,  that  we,  being  delivered  from  sin,  should 
live  in  righteousness. 

Christ  saith,  Luke  xi.  Ask,  and  it  shall  be  given  you; 
seek,  and  ye  shall  find;  knock,  and  it  shall  be  opened  unto 
you.  And  again.  Matt.  xi.  Come  unto  me  all  ye  that  are 
weary  and  laden,  and  I  will  ease  you.  The  prophet  saith, 
Joel  ii.  Whosoever  shall  call  on  the  name  of  the  Lord  shall 
be  saved.  These  are  the  words  of  God  ;  what  darkness  is 
in  them  ?     What  eye  is  so  simple,  but  it  may  see  them  ? 

The  ways  of  the  Lord  are  straight,  and  his  words  plain 
even  unto  the  simple.  Chrysostom  saith,  "  AH  things  are 
clear  and  plain  in  the  Holy  Scriptures.  Whatsoever  things 
there  are  necessary  for  us,  are  also  manifest."  Some  things 
are  covered,  as  men  cover  precious  stones  and  precious  gar- 
ments; they  are  covered,  and  yet  we  see  them;  we  see  them, 
and  yet  they  are  covered ;  yet  all  things  that  are  necessary 
are  plain  and  open. 

Clemens  saith,  "  The  word  of  God  is  hid  from  no  man; 
it  is  a  light  common  unto  all  men;  there  is  no  darkness  in 
God's  word."  Mark,  it  is  a  common  light,  and  shines  unto 
all  men ;  it  is  as  bright  and  beautiful  as  the  sun — there  is 
no  dungeon  or  darkness  in  it.  So  saith  Irenosus:  "  The 
Scriptures  are  plain,  and  without  doubtfulness,  and  may  be 
heard  indifferently  of  all  men."  All  men  may  hear  them, 
even  all  sorts  of  men  without  exception. 

Where  be  they  then  which  say  it  is  not  lawful  for  the 
people  to  have  the  word  of  God,  and  that  the  Scriptures 
are  not  meet  for  their  reading?  They  are  bread;  they  are 
drink;  they  nourish  unto  everlasting  life.  Great  cruelty  it 
is  to  starve  God's  people  to  death.  Are  they  unfit  to  have 
the  Scriptures,  because  they  be  poor?  Christ  saith.  Matt. 
xi.  The  poor  receive  the  glad  tidings  of  the  gospel.  And, 
Matt.  V.  IBlessed  are  the  poor  in  spirit,  for  theirs  is  the  king- 
dom of  heaven:  they  want  riches,  and  worldly  glory,  but 
God  giveth  his  fear  and  grace  to  them,  as  well  as  to  the  rich. 

Are  they  unfit  to  read  the  Scriptures,  because  they  are 
not  bred  up  in  other  learning?  St.  Paul  saith,  1  Cor.  ii.  I 
esteemed  not  to  know  any  thing  among  you,  but  Jesus  Christ 
and  him  crucified.  The  prophet  David  saith,  Psal.  xciv. 
Blessed  is  the  man,  O  Lord,  whom  thou  teachest  in  thy  law. 
And  Christ  saith,  Matt,  xi.  Thou  hast  hid  these  things  from 
the  wise  and  men  of  understanding,  and  hast  opened  them 


76  Jetcell. 

unto  babes.  The  apostles  were  sent  into  all  the  world  to 
preach  the  gospel  unto  every  creature,  to  learned  and  un- 
learned, to  poor  and  rich.  There  is  no  man  too  poor,  none 
too  rich,  none  too  young,  none  too  old.  Whosoever  hath 
ears  to  hear,  he  hath  learning  enough  to  be  a  hearer. 

As  for  the  wisest  and  most  learned  men  in  matters  of  this 
world,  they  have  not  always  proved  the  readiest  and  most 
willing  to  set  forth  the  glory  of  God — they  have  not  been 
the  meetest  scholars  for  this  school.  Who  were  they  that 
resisted  Moses  and  Aaron,  the  servants  of  God?  Not  the 
people,  but  the  wisest  and  best  learned  in  Egypt.  Who 
were  they  that  stood  against  Elias?  Not  the  people,  but 
the  learned  and  wise  men,  and  the  prophets  and  priests  of 
Baal.  Who  were  they  that  stoned  and  killed  the  prophets? 
Not  the  people,  but  the  chief  and  wisest  in  Israel. 

Who  were  they  that  resisted  Christ  and  his  gospel,  and 
sought  to  deface  the  glory  of  God?  Not  the  people,  but  the 
scribes,  and  pharisees,  and  high  priests,  and  all  the  troop 
of  their  clergy.  They  called  Christ  a  deceiver  and  Beelze- 
bub, a  companion  of  publicans  and  harlots;  they  lay  in  wait 
every  where  to  entrap  him,  they  sued  him  to  death. 

St.  Paul  saith  for  conclusion  in  this  matter,  1  Cor.  i.  It  is 
written,  I  will  destroy  the  wisdom  of  the  wise,  and  will  cast 
away  the  understanding  of  the  prudent.  Where  is  the  wise? 
where  is  the  scribe?  where  is  the  disputer  of  this  world? 
Hath  not  God  made  the  wisdom  of  this  world  foolishness? 
For,  seeing  the  world  by  wisdom  knew  not  God,  in  the 
wisdom  of  God,  it  pleased  God  by  the  foolishness  of  preach- 
ing, to  save  them  that  believed.  Brethren,  you  see  your  call- 
ing, how  that  not  many  wise  men  after  the  flesh,  not  many 
mighty,  not  many  noble,  are  called,  but  God  hath  chosen 
the  foolish  things  of  the  world  to  confound  the  wise;  and 
God  hath  chosen  the  weak  things  of  the  world  to  confound 
the  mighty  things,  and  vile  things  of  the  world,  and  things 
which  are  despised,  hath  God  chosen. 

Mark,  saith  he,  how  mercifully  God  hath  dealt  with  you. 
Few  of  the  learned  sort,  few  such  as  are  counted  wise,  em- 
brace the  gospel  with  you,  or  join  with  you  in  faith,  or  keep 
you  company.  God  hath  let  them  be  deceived  in  their  wis- 
dom; they  take  themselves  to  be  wise,  and  yet  are  become 
fools.  And,  contrary  to  worldly  judgment,  God  hath  made 
you,  who  were  weak  and  simple,  and  of  no  reputation,  wise 
and  righteous,  and  sanctified  and  redeemed  in  Christ  Jesus. 
And  Christ  saith,  Matt,  xviii.  Except  ye  be  converted,  and 


Of  the  Holy  Scriptures.  tt 

become  as  little  children,  ye  shall  not  enter  into  the  king- 
dom of  heaven. 

Therefore  the  godly  father  Chrysostom  calls  upon  the 
people  to  read  and  hear  the  Scriptures.  "  Hear  me,  ye  men 
of  the  world ;  get  ye  the  bible,  that  most  wholesome  re- 
medy for  the  soul ;  if  ye  will  nothing  else,  yet  at  the  least  get 
the  New  Testament,  St.  Paul's  Epistles,  the  Gospels,  and  The 
Acts,  that  they  may  be  your  continual  and  earnest  teachers." 
And  again:  "  Hearken  not  hereto,  only  here  in  the  church, 
but  also  at  home;  let  the  husband  with  the  wife,  let  the 
father  with  the  child,  talk  together  of  these  matters,  and  both 
to  and  fro;  let  them  both  inquire,  and  give  their  judgments; 
and  would  God  they  would  begin  this  good  custom." 

In  like  sort  sailh  Oricren:  "  Would  to  God  we  would  all 
do  accordingly  as  it  is  written,  Search  the  Scriptures."  It 
were  a  token  that  we  do  love  Christ.  Then  would  the  Father 
love  us;  Christ  would  love  us,  and  show  himself  unto  us; 
he  and  his  Father  would  come  unto  us,  and  dwell  in  us. 

Chrysostom  saith,  "  This  is  the  cause  of  all  ill,  that  the 
Scriptures  are  not  known.  To  know  nothing  of  God's 
laws,"  saith  he,  in  another  place,  "  is  the  loss  of  salvation: 
ignorance  hath  brought  in  heresies  and  vicious  life,  igno- 
rance hath  turned  all  things  upside  down." 

Jerome,  expounding  those  words  of  the  apostle.  Let  the 
word  of  Christ  dwell  in  you  plenteously,  saith,  "  Here  we 
are  taught,  that  the  lay-people  ought  to  have  the  word  of 
God,  not  only  sufficiently,  but  also  with  abundance,  and  to 
teach  and  counsel  one  another." 

And  now  to  conclude  what  the  learned  fathers  and  ancient 
doctors  have  said  in  these  matters.  Theodoret  saith,  "  Ye 
may  commonly  see,  that  our  doctrine  is  known  not  only 
of  them  that  are  the  doctors  of  the  church,  and  the  masters 
of  the  people,  but  also  even  of  the  tailors,  and  smiths,  and 
weavers,  and  of  all  artificers ;  yea,  and  further  also  of  wo- 
men; and  that  not  only  of  them  that  be  learned,  but  also 
of  labouring  women,  and  sewsters,  and  servants,  and  hand- 
maids; not  only  the  citizens,  but  also  the  country  folks  do 
very  well  understand  the  same.  Ye  may  find,  yea,  even  the 
very  ditchers,  and  delvers,  and  cow-herds,  and  gardeners, 
arguing  of  the  Holy  Trinity,  and  of  the  creation  of  all  things." 
Thus  we  see  there  was  a  time,  before  ignorance  crept 
into  the  church,  and  got  the  upper  hand,  when  the  word  of 
God  was  not  counted  hard,  and  dark,  and  doubtful;  when 
children,  and  women,  and  servants,  and  men  of  the  country, 

JEWELL.  8 


78  Jewell. 

had  the  knowledge  of  God,  and  were  able  to  reason  of  the 
works  of  God.  Then  went  it  well  with  them;  they  could 
not  easily  be  deceived,  because  they  had  that  word  which 
bewrayeth  the  thief;  they  carried  with  them,  like  good  ex- 
changers, the  weights  and  touchstone;  and  were  able  to  try 
coins  whether  they  were  true  or  false.  Such  were  the  people, 
such  was  the  state  of  God's  church  in  those  days ! 

Gold,  and  silver,  and  lands,  and  possessions,  are  the  por- 
tions but  of  few;  they  are  not  common  to  all  alike.  The 
wise  man  saith,  Prov.  xix.  House  and  riches  come  by  in- 
heritance of  the  fathers.  But  the  word  of  God,  the  law  and 
the  prophets,  the  apostles,  the  evangelists,  the  gift  of  the 
Spirit,  and  the  knowledge  of  God,  are  given  unto  all  men, 
they  are  made  common  for  all  men. 

If  the  word  were  ordained  but  for  a  few,  then  Christ  was 
given  unto  the  world  but  for  a  few ;  the  heaven  was  made 
but  for  a  few;  the  mercy  and  love  of  God  was  but  for  a  ^ew. 
But  the  mercy  of  God  is  over  all,  and  upon  all,  and  for  all. 
All  have  right  to  hear  the  word  of  God,  all  have  need  to 
know  the  word  of  God.  All  have  sinned,  and  are  deprived 
of  the  glory  of  God.  Rom.  iii. 

Therefore  Christ  calleth  all,  Matt.  xi.  Come  unto  me  all 
ye  that  be  weary  and  laden.  Young  men  and  old  men,  men 
and  women,  rich  and  poor,  come  to  me.  God  is  no  accepter 
of  persons,  Acts  x.  It  is  not  the  will  of  your  Father  which 
is  in  heaven,  saith  Christ,  Matt,  xviii.  that  one  of  these 
little  ones  should  perish.  Who  will  that  all  men  should  be 
saved,  and  come  to  the  knowledge  of  the  truth,  1  Tim.  ii. 
God  will  look  to  him  that  is  poor,  and  of  a  contrite  spirit, 
and  trembleth  at  his  words,  Isa.  Ixvi.  God  will  regard  such 
a  one,  and  make  him  a  fit  vessel  to  receive  his  truth.  Upon 
him  that  is  such  shall  the  Spirit  of  wisdom  and  understand- 
ing, the  Spirit  of  knowledge  and  of  the  fear  of  God,  rest. 

Not  only  upon  the  rich,  the  wise,  and  the  learned,  but 
upon  him  that  is  poor,  and  of  a  contrite  heart,  and  trem- 
bleth at  his  words;  upon  him  that  humbleth  himself  under 
the  mighty  hand  of  God ;  he  is  the  temple  and  the  taberna- 
cle of  the  Holy  Ghost.  He  that  is  humble  in  heart  shall  be 
saved ;  God  resisteth  the  proud,  but  giveth  grace  to  the  lowly. 

Therefore  Christ  said.  Matt.  xi.  I  give  thee  thanks,  O 
Father,  Lord  of  heaven  and  earth,  because  thou  hast  hid 
these  things  from  the  wise  and  men  of  understanding,  and 
hast  opened  them  unto  babes,  even  to  such  as  have  no  learn- 
ing, which  rejoice  in  nothing  but  in  Thee.     The  wise  and 


Of  the  Holy  Scriptures.  79 

learned  of  the  world  cannot  hear  them,  cannot  see  them; 
but  they  to  whom  it  pleased  Thee  to  give  understanding. 
It  is  thy  mercy.  Flesh  and  blood  cannot  reach  the  know- 
ledge of  thy  will.   The  Spirit  of  the  Father  hath  revealed  it. 

Christ  saith,  John  x.  My  sheep  hear  my  voice,  and  I 
know  them,  and  they  follow  me;  they  will  not  follow  a 
stranger.  My  people  are  simple  as  sheep,  they  are  rude, 
and  know  not  what  they  do;  yet  they  know  my  voice,  and 
follow  me;  they  know  their  shepherd  from  a  thief;  they 
follow  not  the  call  and  voice  of  a  stranger.  So  we  see  that 
God  chaseth  no  man  away  from  hearing  his  word ;  he  loath- 
eth  not  the  poor,  because  of  his  poverty ;  he  refuseth  him 
not,  for  he  is  the  God  of  the  poor;  they  are  his  creatures. 

Augustine  saith,  "  Almighty  God,  in  the  Scriptures, 
speaketh  as  a  familiar  friend,  without  dissimulation,  unto 
the  hearts  both  of  the  learned  and  of  the  unlearned."  He 
abaseth  himself,  and  speaketh  to  their  capacity;  for  his  will 
is,  that  all  should  come  to  the  knowledge  of  the  truth,  and 
be  saved. 

Now  let  us  consider  with  what  fear  and  reverence  we 
ought  to  come  to  the  hearing  or  reading  of  the  word  of  God. 
The  angel  of  the  Lord  appeared  unto  Moses  in  a  flame  of 
fire,  out  of  the  midst  of  a  bush,  Exod.  iii.  When  Moses 
turned  aside  to  see,  God  said  unto  him,  Come  not  hither, 
put  thy  shoes  off  thy  feet,  for  the  place  whereon  thou  stand- 
est  is  holy  ground.  Again,  when  God  appointed  to  speak 
unto  the  people  from  mount  Sinai,  he  said  to  Moses,  Go  unto 
the  people,  and  sanctify  them  to-day  and  to-morrow,  and 
let  them  wash  their  clothes,  and  let  them  be  ready  on  the 
third  day;  for  the  third  day  the  Lord  will  come  down  in 
the  sight  of  all  the  people  upon  mount  Sinai,  Exod.  xix. 

The  word  of  the  Lord  is  the  bush,  out  of  which  issues  a 
flame  of  fire.  The  Scriptures  of  God  are  the  mount,  from 
which  the  Lord  of  hosts  doth  show  himself.  In  them  God 
speaks  to  us;  in  them  we  hear  the  words  of  everlasting  life. 
We  must  be  sanctified,  and  wash  our  garments,  and  be  ready 
to  hear  the  Lord.  We  must  strip  off  all  our  affections;  we 
must  fall  down  before  him  with  fear;  we  must  know  who  it 
is  that  speaketh;  even  God  the  maker  of  heaven  and  earth; 
God  the  Father  of  our  Lord  Jesus  Christ ;  God  who  shall 
judge  the  quick  and  the  dead,  before  whom  all  flesh  shall 
appear.  His  word  is  holy.  Let  us  take  heed  into  what  hearts 
we  bestow  it.  Whosoever  abuses  it  shall  be  found  guilty  of 
high  trespass  against  the  Lord.  We  may  not  receive  it  to 
blow  up  our  hearts,  and  wax  proud  with  our  knowledge ; 


®0  Jeteell. 

we  may  not  use  it  to  maintain  debate  and  contention ;  we 
may  not  use  it  to  vaunt  ourselves,  or  to  make  show  of  our 
own  wisdom.  Tiie  word  of  God  teaches  lowliness  of  mind  ; 
it  teaches  us  to  know  ourselves.  If  we  learn  not  humility, 
we  learn  nothing.  Although  we  seem  to  know  somewhat, 
yet  we  know  not  in  such  sort  as  we  ought  to  know. 

The  Scriptures  are  the  mysteries  of  God.  Let  us  not 
be  curious  ;  let  us  not  seek  lo  know  more  than  God  hath 
revealed  by  them.  They  are  the  sea  of  God  ;  let  us  take 
heed  we  be  not  drowned  in  them.  They  are  the  fire  of  God  ; 
let  us  take  comfort  by  their  heat,  and  warily  take  heed  they 
burn  us  not.  They  that  gaze  over-hardly  upon  the  sun, 
lake  blemish  in  their  eyesight. 

When  the  people  of  Israel  saw  the  manna  in  the  desert, 
they  said,  "  Man  hu  ?"  what  is  this  ?  So  they  reasoned  of 
it  when  they  took  it  up  in  their  hands,  and  beheld  it.  They 
asked  one  another  what  good  it  would  do.  The  Scrip- 
tures are  manna,  given  to  us  from  heaven,  to  feed  us  in  the 
desert  of  this  world.  Let  us  take  them,  and  behold  them, 
and  reason  of  them,  and  learn  one  of  another  what  profit 
may  come  to  us  by  them.  Let  us  know  that  they  are  writ- 
ten for  our  sake,  and  for  our  learning,  that  through  patience 
and  comfort  of  the  Scriptures  we  may  have  hope.  They  are 
given  us  to  instruct  us  in  faith,  to  strengthen  us  in  hope,  to 
open  our  eyes,  and  to  direct  our  going. 

If  we  withhold  the  truth  in  unrighteousness;  if  we  know 
our  Master's  will,  and  do  it  not ;  if  the  name  of  God  be  ill 
spoken  of  through  us;  the  word  of  God  shall  be  taken  away 
from  us,  and  given  to  a  nation  which  shall  bring  forth  the 
fruits  thereof.  God  shall  send  us  strong  delusions,  that  we 
believe  lies ;  our  own  heart  shall  condemn  us,  we  shall  be 
beaten  with  many  stripes.  Therefore  we  ought  diligently 
to  give  heed  to  the  things  we  hear;  we  must  consider  them, 
we  must  chew  the  cud.  Every  beast  that  chewelh  not  the 
cud  is  unclean,  Levit.  xi.  and  not  fit  for  the  sacrifice.  Let 
us  be  poor  in  spirit,  and  meek  in  heart;  let  us  be  gentle,  as 
becomelh  the  lambs  of  Christ,  and  as  his  sheep;  let  us  hear 
his  voice,  and  follow  him;  let  us  be  of  a  contrite  spirit,  and 
tremble  at  the  words  of  God  ;  lot  us,  when  we  know  God, 
glorify  him  as  God.  So  shall  God  look  upon  us;  so  shall 
the  Spirit  of  wisdom,  and  understanding,  and  of  counsel, 
and  of  knowledge,  and  of  the  fear  of  God,  rest  upon  us ; 
so  shall  we  be  made  perfect  to  all  good  works  f  so  shall  we 
rejoice  in  his  salvation,  and  with  one  mouth  glorify  God, 
even  the  Father  of  our  Lord  Jesus  Christ. 


AN 

EXPOSITION 

UPON 

THE    TWO    EPISTLES    OF    THE    APOSTLE    ST.    PAUL 

TO 

THE    THESSALONIANS. 

BY  THE  REV.  FATHER, 

JOHN    JEWELL, 

LATE  BISHOP  OF  SALISBURY. 


8*  81 


In  the  dedication  to  Sir  Francis  Walsingham^  Dr.  Garhiand  says, — 
"  It  is  now  some  long  time  since  that  learned  reverend  father 
bishop  Jewell,  delivered  unto  the  people  of  his  charge  the  exposition 
upon  the  epistles  of  St.  Paul  to  the  'I'hessalonians  ;  when  many  of  his 
hearers  thought  it  worthy  to  be  made  common,  and  besought  him 
earnestly,  even  as  since  his  blessed  departure  out  of  this  life  they 
have  often  required  me,  to  publish  the  same. 

"  It  is  very  likely  that  he  would,  if  he  had  lived,  have  perused  these 
his  travails  and  some  others,  and  have  drawn  them  to  the  use  and 
benefit  of  the  church,  and  rather  have  spent  his  time  in  setting  forth 
matters  profitable  for  all  men  to  understand,  towards  the  attainment 
of  salvation,  than  in  following  their  humour  any  longer,  whom  nei- 
ther  the  weakness  of  their  own  cause,  nor  the  force  of  truth,  nor  the 
defence  thereof  by  so  weighty  authorities  of  the  Holy  Scriptures,  of 
the  ancient  catholic  fathers,  and  of  general  councils,  could  content 
or  persuade  them  to  forsake  the  way  of  contention,  whereto  they 
were  entered,  and  of  troubling  the  church  of  God  with  their  writings 
against  the  truth. 

"  Now  because  he  himself  had  some  good  liking  to  publish  this 
exposition,  and  the  matter  thereof  is  so  fit  for  our  time,  that  nothing 
may  be  more  so ;  and  there  is  not  as  I  can  learn  any  interpreter  upon 
these  epistles  in  the  English  tongue,  and  his  sermons  upon  them 
were  the  last  fruits  and  travails  he  bestowed  in  the  cathedral  church 
of  Sarum;  I  made  choice  of  it  among  many  other  excellent  monu- 
ments of  his  pains  taken  in  the  church  of  God,  and  gave  my  best  dili- 
gence to  peruse  his  notes  thereupon  ;  and  to  draw  them  to  some  such 
perfection,  as  might  carry  to  the  reader  the  whole  weight  of  his  mat- 
ter  without  any  diminution,  even  as  fully  as  he  declared  it  so  far  forth 
as  the  notes  which  remain  under  his  own  hand  might  direct  me." 


82 


THE  FIRST  EPISTLE 


ST.  PAUL  TO  THE  THESSALONIANS. 


CHAPTER  I. 

Paul,  and  Silvanus,  and  TimotheuSy  unto  the  church  of 
the  Thessalonians,  which  is  in  God  the  Father,  and  in 
the  Lord  Jesus  Christ.  Grace  be  with  you  and  peace, 
from  God  our  Father,  and  from  the  Lord  Jesus  Christ, 

The  apostle  Paul  preached  the  gospel  of  our  Saviour 
Jesus  Christ  unto  the  Thessalonians,  as  he  did  also  in  other 
places  from  Jerusalem,  round  about  to  lUyricum.  But  his 
travail  had  not  the  same  success  in  all  places;  for  in  Da- 
mascus the  governor  of  the  people,  under  king  Aretas,  laid 
watch  in  the  city  of  the  Damascenes,  and  would  have  caught 
him.  At  Lystra  they  stoned  Paul,  and  drew  him  out  of  the 
city,  supposing  he  had  been  dead.  Acts  xiv.  At  Philippi 
he  and  Silas  were  drawn  into  the  market-place  unto  the 
magistrate,  and  accused  that  they  troubled  the  city ;  they 
were  beaten  with  rods,  and  cast  into  prison.  Acts  xvi.  The 
Corinthians  received  the  doctrine  of  the  gospel,  and  made 
much  of  the  professors  thereof;  but  they  fell  soon  from  their 
good  beginning ;  they  walked  like  men  in  envying,  in  strife, 
and  divisions ;  some  called  themselves  after  Paul,  some  after 
Apollos,  some  after  Cephas,  and  some  after  Christ ;  they 
stirred  contention  about  meats,  they  abused  the  Lord's  Sup- 
per, and  they  were  doubtful  of  the  resurrection  of  the  dead. 
In  like  manner  the  church  of  God,  which  was  gathered  at 
Rome,  grew  proud  and  high-minded,  and  boasted  them- 
selves over  the  Jews.  The  Galatians  forsook  the  good 
way  of  the  gospel,  whereunto  they  were  called,  and  where- 
in they  did  walk;  they  gave  ear  to  false  prophets,  therefore 
the  apostle  telleth  them,  I  am  in  fear  of  you,  lest  I  have 
bestowed  on  you  labour  in  vain.  Gal.  iv. 

83 


84  Jewell. — On  the  First  Epistle 

But  the  Thessalonians,  after  they  had  heard  the  glad 
tidings  of  the  gospel,  they  received  it  greedily,  and  laid  it 
up  close  and  safe  in  their  hearts.  Albeit  the  Jews  withstood 
them,  and  vexed  them  sorely;  albeit  false  brethren  used 
divers  secret  means  to  draw  them  from  the  love  of  the  truth, 
yet  they  kept  still  their  steadfastness,  and  could  not  be  dri- 
ven from  their  faith,  either  by  cruelty  of  persecution,  or  by 
subtlety  of  crafty  persuasion. 

Paul  being  at  Athens,  a  place  far  distant  from  thence, 
sends  Timothy  to  know  in  what  case  they  stood;  so  careful 
was  he  for  that  house  which  he  had  built,  for  the  fire  which 
he  had  kindled,  for  the  graft  which  he  had  planted,  and  for 
the  children  whom  he  begot  among  them.  When  Timothy 
made  report  of  their  constancy,  that  they  continued  steadfast 
in  those  things  which  they  had  learned,  he  writes  this  epistle, 
to  commend  them,  and  to  exhort  them  to  abide  steadfast  in 
their  faith;  that  they  become  not  like  the  foolish  Israelites, 
who  longed  after  the  fleshpots  of  Egypt,  and  were  unmind- 
ful of  their  deliverance  from  bondage  under  Pharaoh.  That 
they  return  not  like  filthy  dogs  to  their  vomit,  and  like  un- 
clean swine  to  their  puddles  of  mire;  that  they  look  not  back 
again,  after  they  have  put  their  hands  to  the  Lord's  plough, 
and  so  make  themselves  unworthy  the  kingdom  of  God.  He 
gives  many  lessons  and  instructions  to  godliness,  that  they 
would  walk  worthy  of  God,  and  bring  forth  the  fruits  of  the 
gospel.  There  were  among  them  those  that  lived  idly,  and 
troubled  the  church  without  a  cause;  whom  he  reproves, 
willing  them  to  be  quiet,  and  to  meddle  with  their  own  mat- 
ters, and  work  with  their  own  hands.  Others  mourned  over 
the  dead  without  measure,  even  as  if  they  had  no  hope,  whom 
he  instructs  in  the  resurrection,  and  comforts  with  the  speech 
of  the  blessed  coming  of  our  Lord,  when  we  who  live  shall 
be  caught  up  to  meet  him,  and  so  we  shall  ever  be  with  the 
Lord.  Others  reasoned  fondly  of  the  latter  day ;  when  it 
should  be,  when  the  Son  of  God  should  appear,  and  when 
the  world  should  have  an  end,  as  if  man  might  reach  to 
the  knowledge  hereof  But  them  also  he  reproves,  and 
warns  that  they  take  care  rather  to  watch  and  look  for  the 
Lord's  coming,  that  they  may  be  found  ready,  having  their 
loins  girded,  and  their  lamps  burning. 

Many  are  desirous  to  see  the  countenance  of  St.  Paul,  to 
see  his  sword,  or  the  relics  of  his  blood  which  was  shed  at 
his  death,  or  of  his  upper  garment,  or  of  his  coat,  or  of  the 
hair  of  his  head ;  and  for  purpose  to  see  such  things,  many 


I.  1.]  to  the  Thessalonians.  85 

take  painful  pilgrimages  to  far  places,  where  they  are  de- 
ceived. How  much  better  may  they  be  satisfied  by  reading 
the  story  of  his  life,  set  down  in  the  Scriptures  !  In  these 
his  epistles,  written  to  the  churches  of  God,  he  is  to  be  seen 
in  more  excellent  show,  than  when  he  was  yet  in  the  body; 
for  here  is  to  be  seen,  his  heart  filled  with  the  Holy  Ghost, 
and  the  care  which  he  had  for  all  saints;  how  he  did  tra- 
vail in  birth  of  them  again,  that  Christ  might  be  formed  in 
them,  and  how  he  did  wish  himself  separated  from  Christ 
for  their  sake.  The  matter  of  this  epistle  is  plain,  and  treats 
not  of  deep  and  profound  mysteries.  The  manner  of  utter- 
ance which  the  apostle  uses  is  open  and  evident;  so  that 
the  whole  epistle  is  full  of  sweet  and  wholesome  doctrine, 
wherein  the  simplest  may  find  great  comfort. 

Paul,  and  Sihanus,  and  Timotheus.  These  two  were 
companions  with  Paul  in  his  journeys, and  in  the  work  of 
his  ministry ;  whom  here  he  unites  in  his  letter  to  the  con- 
gregation at  Thessalonica,  to  witness  their  consent  and 
agreement  with  him,  that  they  all  with  one  mouth,  and  with 
one  hand  and  heart,  set  forth  the  glorious  gospel  of  our 
Saviour  Christ.  And  that  therefore  they  also,  who  are 
called  to  the  fellowship  of  the  gospel,  should  be  like-minded; 
being  one  body  and  one  spirit  in  Christ  Jesus,  and  the  chil- 
dren of  one  Father,  in  whom  there  is  no  dissension,  but  all 
peace  and  consent  and  unity. 

Verse  1 .    Unto  the  church  of  the  Thessalonians,  which  is 
in  God  the  Father,  and  in  the  Lord  Jesus  Christ. 

There  are  sundry  sorts  of  churches:  there  is  a  church  of 
the  wicked,  whereof  the  prophet  saith.  Psalm  xxvi.  I  have 
hated  the  assembly  of  the  evil,  and  have  not  companied  with 
the  wicked.  Two  hundred  and  fifty  captains,  men  of  renown, 
and  famous  in  the  congregation,  joined  themselves  to  Korah, 
Dathan,  and  Abiram ;  but  Moses  said  unto  Korah,  Thou  and 
all  thy  company  are  gathered  together  against  the  Lord, 
Num.  xvi.  The  builders  of  the  great  tower  of  Babel  were 
many  in  number,  and  consented  to  that  they  had  imagined 
to  do,  thereby  to  get  them  a  name ;  but  the  Lord  did  con- 
found their  language,  and  scattered  them  upon  the  face  of 
the  earth.  Gen.  xi.  The  scribes  and  pharisees  and  high- 
priest  held  a  council,  and  conferred  among  themselves,  but 
against  the  Lord,  and  against  his  Christ,  Acts  iv.  John  is 
commanded  to  write  unto  the  angel  of  the  church  of  the 


86  Jetcell. — On  the  First  Epistle 

Smyrneans,  Rev.  ii.  These  things,  saith  he,  which  is  first 
and  last,  which  was  dead  and  is  alive,  I  know  the  blas- 
phemy of  them,  which  say  they  are  Jews  and  are  not,  but 
are  the  synagogue  of  Satan. — They  revile  you,  and  speak 
all  manner  of  evil  against  you  for  my  name's  sake;  they 
charge  you  with  teaching  false  doctrine,  and  say  you  have 
departed  from  the  church;  that  they  are  the  seed  of  Abra- 
ham, the  children  of  promise,  the  true  worshippers  of  God, 
and  which  walk  in  the  steps  of  their  forefathers.  But  their 
boast  hereof  is  vain:  it  profiteth  them  nothing  that  Abraham 
was  their  father,  that  the  covenant  was  made  with  them, 
that  they  were  circumcised,  that  a  law  was  given  unto  them. 
Let  them  not  trust  in  their  fathers;  let  them  not  trust  in 
lying  words,  and  say,  The  temple  of  the  Lord,  the  temple  of 
the  Lord,  this  is  the  temple  of  the  Lord.  If  they  were 
Abraham's  children,  they  would  do  the  works  of  Abraham. 
If  God  were  their  Father,  then  would  they  love  Christ  his 
Son,  and  seek  to  set  forth  his  glory;  if  they  were  of  the 
sheepfold  of  God,  they  would  hear  his  voice.  They  are  of 
their  father  the  devil,  and  the  lusts  of  their  father  they  will 
do;  they  are  in  name  the  servants  of  Christ,  but  serve  anti- 
christ; they  call  themselves  Jews,  but  are  of  the  synagogue 
of  Satan;  for,  saith  the  apostle,  Rom.  ii.  he  is  not  a  Jew, 
which  is  one  outwardly,  neither  is  that  circumcision  which 
is  outward  in  the  flesh ;  but  he  is  a  Jew,  which  is  one  with- 
in, and  the  circumcision  is  of  the  heart,  in  the  spirit,  not  in 
the  letter,  whose  praise  is  not  of  men,  but  of  God. 

Of  those  which  are  such,  Leo  saith.  Ye  arm  yourselves 
with  the  name  of  the  church,  and  yet  ye  fight  against  the 
church.  And  Chrysostom  saith.  The  name  only  of  Christ 
doth  not  make  a  Christian,  but  he  must  also  have  the  truth 
of  Christ;  for  there  are  many  which  walk  in  the  name  of 
Christ,  but  few  which  walk  in  his  truth.  It  is  therefore 
manifest,  as  Lyra  saith,  that  the  church  is  not  among  men 
by  reason  of  any  ecclesiastical  or  secular  authority  or  dignity, 
because  many  princes  and  high-priests,  and  others  of  inferior 
sort,  have  forsaken  the  faith.  Though  they  pretend  show  of 
holiness,  though  they  draw  to  themselves  credit  by  long  con- 
tinuance, though  their  numbers  be  great,  and  they  consent 
together;  yet  if  they  have  forsaken  the  faith;  if  they  hold 
not  the  truth  of  Christ;  if  they  fight  against  and  persecute 
the  church;  if  their  circumcision  be  not  the  circumcision  of 
the  heart,  and  in  the  spirit;  if  they  hear  not  the  voice  of  the 
Shepherd ;  if  they  love  not  Christ  Jesus,  the  Son  of  God, 


I.  1.]  to  the  Thessalonians.  87 

and  set  not  forth  his  glory;  if  they  seek  to  stop  the  course 
of  the  gospel ;  if  they  seek  to  get  a  name  among  men  ;  if 
they  resist  Moses  and  Aaron — they  have  only  a  painted 
vizard,  and  carry  only  an  empty  name  of  the  church  ;  they 
call  themselves  so,  and  are  not. 

But  the  church  of  God  is  in  God  the  Father,  and  in  the 
Lord  Jesus  Christ.    It  is  the  company  of  the  faithful ;  whom 
God  hath  gathered  together  in  Christ  by  his  word  and  by 
the  Holy  Ghost,  to  honour  him,  as  he  himself  hath  ap- 
pointed.    This  church  heareth  the  voice  of  the  Shepherd  ; 
it  will  not  follow  a  stranger,  but  flieth  from  him  ;  for  it 
knoweth  not  the  voice  of  strangers.     0[  this  church  Jerome 
saith,  "  The  church  of  Christ,  which  containeth  the  churches 
through  all  the  world,  is  joined  together  in  the  unity  of  the 
Spirit,  and  hath  the  cities  of  the  law,  of  the  prophets,  of  the 
gospel,  and  of  the  apostles.     This  church  goeth  not  forth, 
or  beyond  her  bounds,  that  is,  the  Holy  Scriptures."     It  is 
the  pillar  of  the  truth,  the  body,  the  fulness,  and  the  spouse 
of  Christ;  it  is  the  vine,  the  house,  the  city,  and  the  kino-, 
dom  of  God  ;  they  which  dwell  in  it  are  no  more  strangers 
and  foreigners,  but  citizens  with  the  saints,  and  of  the  house- 
hold of  God,  and  are  built  upon  the  foundation  of  the  apos- 
tles and  prophets;    Jesus  Christ   himself  being  the  head 
corner-stone,  in  whom  all  the   building  coupled  too-ether 
groweth  unto  an  holy  temple  in  the  Lord.     This   church 
Christ  loved,  and  gave  himself  for  it,  that  he  might  sanctify 
it,  and  cleanse  it  by  the  washing  of  water  through  the  word ; 
that  he  might  make  it  unto  himself  a  glorious  church,  not 
having  spot  or  wrinkle,  or  any  such  thing,  but  that  it  should 
be  holy,  and  without  blame,  Eph.  v.     Such  a  church  was 
the  church  of  God  at  Thessalonica  ;  such  a  church  are  they, 
whosoever  in  any  place  of  the  world  fear  the  Lord,  and  call 
upon  his  name  ;  their  names  are  written  in  the  book  of  life  ; 
they  have  received  the  Spirit  of  adoption,  by  which  they  cry 
Abba,  Father.  They  grow  from  grace  to  grace,  and  abound 
more  and  more  in  knowledge  and  in  judgment ;  they  cast 
away  the  works  of  darkness,  and  put  on  the  armour  of  light ; 
they  are  made  absolute  and  perfect  unto  all  good  works. 
They  are  evermore  comforted  in  the  mercies  of  God,  both 
by  the  Holy  Scriptures,  wherein  God  declareth  his  gracious 
goodness  towards  them,  and  by  the  sacraments,  which  are 
left  unto  the  church  to  be  witnesses,  and  assured  pledges 
for  performance  of  the  promises  of  God's  good  will  and  fa- 
vour towards  them. 


6§  Jewell, — On  the  First  Epistle 

Grace  he  with  you  and  peace,  &c.  God  give  you  the 
forgiveness  of  your  sins,  and  the  peace  and  comfort  of  your 
conscience.  God  let  all  his  blessings  fall  upon  you,  that  you 
may  see  the  riches  and  treasures  of  his  mercy ;  that  you 
may  be  filled  with  all  fulness  in  the  Spirit;  that  you  may 
behold  the  glory  of  the  kingdom  of  God;  and  those  things 
may  be  revealed  unto  you  by  his  Spirit,  which  he  hath  pre- 
pared for  them  that  love  him.  Without  this  grace  you  can 
do  nothing,  you  can  neither  feel  the  burden  of  your  sins,  nor 
seek  to  be  eased  of  them,  nor  perceive  when  they  are  for- 
given; you  cannot  rend  your  heart,  and  set  apart  from  you 
the  vanities  and  lusts  of  the  flesh,  which  doth  evermore  fight 
against  the  soul;  you  cannot  discern  the  word  of  God,  and 
by  it  enter  the  way  to  everlasting  life;  you  cannot  abhor  that 
which  is  evil,  and  cleave  unto  that  which  is  good;  without 
the  grace  of  God  you  cannot  continue  steadfast  and  con- 
stant in  faith,  and  in  hope  of  the  mercies  of  God  through 
our  Saviour  Jesus  Christ. 

Verse  2.  We  give  thanks  to  God  always  for  you  all, 
making  mention  of  you  in  cur  prayers; 

3.  Withotit  ceasing,  remembering  your  effectual  faith  and 
diligent  love,  and  the  patience  of  your  hope  in  our  Lord 
Jesus  Christy  in  the  sight  of  God,  eveii  our  Father. 

4.  Knowing,  beloved  brethren,  that  ye  are  elect  of  God. 

5.  For  our  gospel  icas  not  unto  you  in  word  only,  but  also 
in  power,  and  in  the  Holy  Ghost,  and  in  much  assur- 
ance, as  ye  know  after  what  manner  we  were  among  you, 
for  your  sokes. 

We  give  thanks,  &c.  Paul  teaches  what  is  the  office  of  a 
good  minister.  He  must  ever  carry  in  remembrance  the 
state  of  the  congregation  over  which  the  Lord  has  placed 
him;  he  must  give  thanks  to  God  in  their  behalf,  and  pray 
for  them,  that  God  will  bless  that  which  he  has  begun,  and 
confirm  them  unto  the  end;  that  they  may  be  blameless  in 
the  day  of  our  Lord  Jesus  Christ;  that  he  will  behold  them 
from  above,  and  bless  his  inheritance,  and  guide  the  sheep 
of  his  pasture. 

Your  effectual  faith.  Faith  is  not  idle;  it  worketh,  and 
is  forcible;  it  breaketh  out  like  fire;  it  is  always  fruitful 
through  love ;  faith  without  works  is  no  faith,  it  is  dead, 
and  bringeth  death. 

And  diligent  love.  Love  is  painful,  and  full  of  travail ; 
it  thinketh  not  evil ;  it  seeketh  not  her  own  things ;  it  is 


I.  2 — 5.]  to  the  Thessalonians.  80 

bountiful.  This  love  had  the  Thessalonians  to  the  saints  of 
God,  who  suffered  affliction  in  all  places  for  the  gospel's 
sake.  Many  were  spoiled  of  their  goods,  cast  out  of  their 
houses,  and  banished  from  their  country;  even  as  at  this 
day,  for  the  like  cause,  many  of  our  brethren,  the  good  ser- 
vants of  God,  are  driven  into  banishment,  cast  into  prison, 
put  to  the  sword,  or  consumed  in  fire,  in  those  places  where 
the  god  of  this  world  hath  so  blinded  their  eyes,  that  the 
light  of  the  glorious  gospel  of  Christ  should  not  shine  unto 
them.  It  is  high  time,  in  such  cases,  for  charity  to  show 
herself;  she  cannot  dissemble,  nor  despise  the  tears  of  her 
brother;  it  showeth  forth  as  the  morning  light;  it  taketh 
from  herself  to  relieve  them  which  are  in  need;  it  deaieth 
bread  to  the  hungry,  and  bringeth  the  poor  that  wander 
unto  her  house,  and  covereth  the  naked,  and  hideth  not  her 
face  from  her  own  flesh.  Unto  them  that  have  this  love,  the 
Lord  giveth  his  blessing:  Blessed  is  he  that  considereth  the 
poor  and  needy;  the  Lord  shall  deliver  him  in  the  time  of 
trouble,  Psa.  xli.  And  Christ  saith.  Matt.  v.  Blessed  are 
the  merciful,  for  they  shall  find  mercy. 

And  the  patience  of  your  hope.  How  many  are  the 
troubles  which  the  children  of  God  suffer  in  this  life!  Let 
us  behold  the  times  which  were  before  us.  Abel  was  inno- 
cent and  just,  yet  was  he  slain  by  the  hands  of  his  brother, 
and  without  a  cause.  The  prophet  David  saith  of  the  pro- 
phets and  holy  men  of  God,  and  the  same  words  saith  the 
apostle  of  the  church  of  Christ  under  the  gospel.  For  thy 
sake  are  we  killed  all  the  day  long,  we  are  counted  as  sheep 
for  the  slaughter,  Psa.  xliv.  Rom.  viii.  Jeremiah  saith, 
Thy  word  is  unto  them  as  a  reproach.  And  again,  For  thy 
sake  I  have  suffered  rebuke.  What  villanies  were  brought 
against  our  Saviour  Christ !  They  reproached  him  in 
speeches,  brought  false  accusations  and  false  witness  against 
him,  and  killed  the  innocent,  in  whose  mouth  there  was 
found  no  guile.  When  St.  Paul  appealed  to  the  witness 
of  Timothy,  who  fully  knew  his  doctrine,  manner  of  living, 
purpose,  faith,  long-suffering,  love,  and  patience;  and  that 
he  knew  also  the  persecutions  and  afflictions  which  came 
to  him,  and  which  he  suffered  at  Antioch,  Iconium,  and  at 
Lystra,  afler  he  had  thus  remembered  his  persecutions  and 
his  own  innocency  he  saith.  All  that  will  live  godly  in 
Christ  Jesus,  shall  suffer  persecution,  2  Tim.  iii. 

What,  then,  hath  the  godly  to  lean  unto  but  hope?  The 
prophet  David,  therefore,  said,  Psal.  xxiii.  Though  I  should 

JEWELL.  9 


90  Jewell. — On  the  First  Epistle 

walk  through  the  valley  of  the  shadow  of  death,  I  will  fear 
no  evil,  for  thou  art  with  me.  Therefore  said  Job,  (xiii.) 
Though  he  slay  me,  yet  will  I  trust  in  him :  for  he  that 
putteth  his  trust  in  the  Lord  shall  never  be  confounded.  In 
this  hope  spake  St.  Paul,  Phil.  i.  Christ  is  to  me,  both  in 
life  and  death,  advantage.  Again,  Rom.  xiv.  Whether  we 
live  or  die,  we  are  the  Lord's.  And  again,  Gal.  vi.  God 
forbid  that  I  should  rejoice,  but  in  the  cross  of  our  Lord 
Jesus  Christ.  And  to  the  Romans  he  saith.  There  is  no 
condemnation  to  them  that  are  in  Christ  Jesus. — This  is  the 
foundation  of  faith;  even  a  strong  rock,  which  shall  con- 
tinue for  ever.  Neither  tribulation,  nor  anguish,  nor  per- 
secution, nor  famine,  nor  any  danger,  can  remove  the  faith- 
ful from  this  hope. 

But  the  wicked  and  unstable  fall  from  their  hope,  and 
their  fall  is  miserable.  They  have  heard  the  word  of  God, 
that  teaches  unto  salvation,  but  did  not  regard  it;  they  have 
forgotten  the  works  of  the  Lord,  and  received  his  grace  in 
vain.  For  when  they  have  heard  the  word,  the  devil  cometh, 
and  taketh  away  the  word  out  of  their  hearts,  lest  they 
should  believe  and  be  saved.  And  the  end  of  these  men  is 
worse  than  the  beginning. 

It  was  not  so  with  the  Thessalonians.  They  received  the 
word  of  God  willingly,  and  it  was  fruitful  in  them,  so  that 
thereby  they  increased  in  faith,  in  love,  and  in  hope.  Their 
faith  the  apostle  calls  forcible  or  effectual ;  their  love  diligent 
and  painful;  their  hope  mighty  through  patience,  whereby 
they  overconfie  all  manner  of  dangers ;  and  he  rejoices  on 
their  behalf,  because  he  found  such  great  success  of  his 
travail  in  the  gospel  among  them. 

Knowing  that  you  are  elect  of  God.  You  were  blind, 
the  children  of  wrath,  without  understanding,  without  God, 
and  without  hope.  But  God  hath  had  m.ercy  upon  you, 
and  hath  given  you  grace  to  know  your  calling.  Herein 
it  appears  that  you  are  the  chosen  of  God,  and  of  the  flock 
of  Christ.  My  sheep,  saith  he,  John  x.  hear  my  voice,  and 
I  know  them,  and  they  follow  me,  and  I  give  unto  them 
eternal  life,  and  they  shall  never  perish,  neither  shall  any 
pluck  them  out  of  mine  hand. 

For  our  gospel  was  not  unto  you  in  it-ord  only,  but  also 
in  power,  and  in  the  Holy  Ghost,  and  in  much  assurance. 
That  you  have  yielded  obedience  unto  the  word,  and  that 
my  ministry  hath  been  effectual  among  you,  comes  not  of 
any  power  in  yourselves  or  in  me,  it  is  the  work  of  God. 


I,  2 — 5.]  to  the  Thessalonians.  91 

He  hath  blessed  my  ministry ;  he  hath  blessed  your  hearts. 
It  is  the  gift  of  God,  lest  any  man  should  boast  thereof. 
Hereof  he  speaks  to  the  Corinthians — Who  is  Paul  then, 
and  who  is  Apollos,  but  the  ministers  by  whom  ye  believed, 
and  as  the  Lord  gave  to  every  man?  I  have  planted,  Apollos 
watered,  but  God  gave  the  increase.  1  Cor.  iii.  It  is  he 
which  hath  the  key  of  David,  which  openeth,  and  no  man 
shutteth;  and  shutteth,  and  no  man  openeth.  Without 
him  we  can  do  nothing;  he  guideth  us  and  all  our  counsels, 
and  leadeth  us  unto  all  truth.  No  man  can  come  unto  me, 
saith  Christ,  John  vi.  except  the  Father,  which  hath  sent 
me,  draw  him.  And  by  the  prophet  Ezekiel,  God  saith,  I 
will  give  you  a  new  heart,  and  a  new  spirit  will  I  put  within 
you;  I  will  put  my  Spirit  within  you,  and  will  cause  you  to 
walk  in  my  statutes,  and  you  shall  keep  my  judgments,  and 
do  them,  Ezekiel  xxxvi.  And  by  the  prophet  Jeremiah — I 
will  put  my  law  in  their  inward  parts,  and  write  it  in  their 
hearts.  Therefore  David  makes  his  prayer.  Teach  me,  O 
Lord;  give  me  understanding,  and  I  will  keep  thy  laws. 
Psal.  cxix. 

The  words  of  the  preacher  enter  in  at  the  ear;  the  Spirit 
of  God  conveyelh  them  into  the  heart.  Augustine  saith, 
The  gospel  is  declared:  some  there  are  which  believe;  some 
there  are  which  believe  not:  they  which  believe,  hear  it  in- 
wardly by  the  Father,  and  so  learn  it;  they  which  believe 
not,  hear  it  only  with  their  outward  sense,  and  not  with  in- 
ward feeling,  and  therefore  learn  it  not.  As  much  as  to  say, 
To  them  it  is  given  to  believe;  to  the  other  it  is  not  given. 
In  the  Acts  of  the  apostles  (xvi.)  Lydia,  a  woman  of  the  city 
of  the  Thyatireans,  heard  the  preaching  of  the  apostle  Paul ; 
but  it  is  said.  Whose  heart  the  Lord  opened,  that  she  attended 
unto  the  things  that  Paul  spake.  The  people  which  said 
unto  Peter,  and  the  other  apostles,  Men  and  brethren,  what 
shall  we  do?  heard  all  the  words  of  Peter;  but  they  had 
another  teacher,  who  gave  force  unto  the  word,  and  made  it 
fruitful  in  them,  and  therefore  it  is  said,  They  were  pricked 
in  their  hearts. 

This  also  appeared  in  the  disciples  who  walked  towards 
Emmaus,  Luke  xxiv.  they  heard  Christ  open  the  Scriptures 
unto  them ;  they  reasoned  with  him ;  yet  until  their  eyes 
were  opened,  they  knew  him  not.  His  word  crept  into 
their  ears,  but  it  was  the  Spirit  of  God  who  wrought  within 
them;  who  inflamed  their  hearts,  and  made  them  to  know 
him.    Thus  God  blesseth  his  word,  and  maketh  it  yield  fruit 


92  Jewell. — On  the  First  Epistle 

in  such  measure  as  his  wisdom  hath  appointed.     His  bless- 
ing appeareth  greater  when  many  are  converted,  yet  is  his 
word  all  one,  and  the  power  thereof  no  whit  shorter  when 
it  is  utterly  refused,  or  received  but  of  few.     Surely,  saith 
God,  as  the  rain  cometh  down,  and  the  snow,  from  heaven, 
and  returneth  not  thither,  but  watereth  the  earth,  and  maketh 
it  fruitful,  that  it  may  give  seed  to  the  sower,  and  bread  to 
him  that  eateth;  so  shall  my  word  be  that  goeth  out  of  my 
mouth.  It  shall  not  return  unto  me  void,  but  it  shall  accom- 
plish that  which  I  will,  and  it  shall  prosper  in  the  thing 
whereunto  I  sent  it,  Isaiah  Iv.     It  is  the  word  of  the  living 
God  which  is  blessed  for  ever;  and  blessed  is  that  heart  which 
can  receive  it;  which  God  instructeth,  and  giveth   know- 
ledge of  his  word;  which  so  learns  it  that  he  is  assured  of 
the  truth  thereof,  and  nothing  doubts  but  it  isindeed  the  word 
of  life.     Which  saith  thereof.  This  is  the  way,  in  which  if 
I  walk,  I  shall  certainly  go  forward  to  the  city  of  my  God; 
this  is  the  truth,  if  I  hearken  unto  it,  I  shall  never  be  de- 
ceived.    Whosoever  findeth  himself  endued  with  this  grace, 
he  doth  as  plainly  and  evidently  judge  of  the  words  of  God, 
and  try  out  the  truth  thereof  from  the  devices  and  doctrines 
of  men,  as  a  man  of  clear  eyesight  is  able  to  judge  of  co- 
lours, and  to  know  one  colour  from  another.     Yea,  in  this 
respect,   is  the  knowledge  of  that,  more  certain,  because 
colours  do  fade  and  alter,  and  many  times  one  colour  thereby 
waxeth  like  another:  but  the  truth  of  God  doth  never  alter; 
it  continueth  one  through  all  ages;  it  is  the  word  of  ever- 
lasting life;   heaven  and  earth  shall  perish,  but  one  tittle 
thereof  shall  not  be  lost:  the  truth  of  God  shall  be  establish- 
ed for  ever;  the  humble  shall  hear  it,  and  be  glad. 

As  ye  know  after  what  manner  we  were  among  you  for 
your  sakes.  You  know  how  I  behaved  myself,  and  after 
what  manner  I  have  lived  among  you.  You  know  my 
first  coming  and  entering  unto  you.  You  know  what  doc- 
trine I  have  taught,  and  what  hath  been  my  conversation  of 
life.  I  never  deceived  any,  nor  offered  wrong  unto  the 
simplest.  I  sought  not  you  nor  yours,  but  those  things 
which  are  of  Jesus.  I  have  lived  by  the  labour  of  my  hands, 
in  watchings,  in  hunger,  in  cold,  and  nakedness.  God  hath 
ordained,  that  they  which  teach  the  gospel,  should  live  by 
the  gospel.  Who  feedeth  a  flock,  and  eateth  not  of  the  milk 
of  the  flock?  But  I  have  not  used  this  liberty;  for  I  have  a 
great  care,  lest  by  any  means  I  should  offend  you :  yet  would 
I  never  flatter  any  in  that  thing  which  they  had  done  amiss. 


I.  6.]  to  the  Thessalonians.  93 

I  never  spared  to  rebuke  evil.  If  I  should  fear,  or  seek  to 
please  men,  I  were  not  the  servant  of  Christ.  I  seek  not 
mine  own  glory,  but  the  glory  of  Him  that  sent  me,  who 
also  hath  made  me  a  minister  of  his  gospel.  I  have  for- 
saken all  things,  my  goods  and  life,  my  flesh,  and  my  body, 
and  am  daily  in  perils,  compassed  daily  by  persecution,  and 
see  death  daily  before  mine  eyes,  for  the  love  I  bear  to  you, 
and  for  the  care  I  have  of  the  church.  You  are  the  Lord's 
sheep,  I  am  your  shepherd ;  you  are  the  house  of  God,  I 
am  your  builder;  you  are  God's  orchard,  I  am  your  overseer 
and  workman.  I  shall  give  an  account  for  your  souls.  You 
know  how  tenderly  I  have  loved  you  in  the  Lord.  Your 
grief  hath  been  my  grief;  your  joy  hath  been  my  joy.  I 
have  prayed  for  you  day  and  night,  and  have  given  thanks 
to  God  for  you,  and  rejoiced  in  your  behalf.  What  is  more 
dear  to  a  man  than  life?  yet  have  T  desired  to  yield  up  my 
life,  that  you  might  live;  I  have  been  ready  to  suffer  death, 
if  thereby  I  might  do  you  good.  These  things  you  cannot 
but  remember;  your  conscience  beareth  me  witness  that  I 
have  thus  lived  among  you  for  your  sake. 

Verse  6.  And  ye  became  followers  of  us^  and  of  the  Lord, 
and  received  the  word  in  much  affiiction,with  joy  of  the 
Holy  Ghost. 

He  commendeth  the  godly  for  the  practice  of  that  which 
they  have  learned  and  seen  in  him,  in  that  they  have  re- 
ceived the  gospel,  and  framed  their  lives  accordingly,  and 
have  continued  steadfast  in  the  same,  in  the  midst  of  perse- 
cution. Herein  he  doth  not  only  lay  out  himself  and  the 
other  apostles  for  an  example,  but  tells  them  that  this  way 
is  also  trodden  out  by  our  Lord  himself;  who,  as  he  is  the 
way,  and  the  light  that  lighteneth  every  man  which  cometh 
into  the  world,  so  did  he  bear  his  cross,  and  did  lay  down 
his  life  for  his  sheep:  therefore  he  said  to  his  disciples, 
Matt.  X.  The  disciple  is  not  above  his  Master,  nor  the  ser- 
vant above  his  Lord;  it  is  enough  for  the  disciple  to  be  as 
his  Master  is,  and  the  servant  as  his  Lord.  If  they  have 
called  the  Master  of  the  house  Beelzebub,  how  much  more 
them  of  his  household ! 

But  this  is  reckoned  unto  them  for  happiness — Blessed 
are  you  M'hen  men  revile  you,  and  persecute  you,  and  say 
all  manner  of  evil  against  you  for  my  sake  falsely.  Re- 
joice and  be  glad,  for  great  is  your  reward  in  heaven :  for 
so  persecuted  they  the  prophets,  which  were  before  you, 


94  Jewell, — On  the  First  Epistle 

Matt.  V.  They  slew  them,  and  drowned  them,  hewed  them 
with  swords,  and  cut  them  in  pieces  with  saws.  If  any 
man,  sailh  our  Saviour,  will  follow  me,  let  him  forsake  him- 
self, and  take  up  his  cross  and  follow  me,  Matt,  xvi.  So 
far  must  the  children  of  God  be  from  the  love  of  this  world; 
in  such  sort  must  he  forsake  his  own  life,  and  endure  afflic- 
tion, who  will  come  unto  Christ. 

In  the  old  law,  the  priests  went  on  and  carried  the  ark 
before,  and  the  people  came  after;  in  token  that  they  should 
give  good  example,  and  the  people  should  follow  them. 
The  priest  was  appointed  to  be  a  shrill  trumpet,  sounding 
in  the  ears  of  the  people,  and  the  people  were  commanded 
to  prepare  themselves  for  the  battle  of  the  Lord  of  hosts. 
Therefore,  saith  St.  Paul,  so  have  I  followed  the  Lord,  and 
so  have  you  followed  me,  and  received  the  word,  not  in 
affliction  only,  but  in  much  affliction.  Where  he  describes 
the  unmerciful  hearts  and  tyrannous  hate  of  the  wicked 
against  all  those  that  follow  the  Lamb,  and  receive  the 
word  of  God  with  gladness.  No  torment  so  cruel,  no  de- 
vice so  strange,  no  manner  of  death  so  horrible,  which  has 
not  been  borne,  or  which  is  not  laid  upon  them.  Their 
bodies  are  cast  into  prisons;  they  are  stripped  out  of  their 
houses,  and  spoiled  of  their  goods.  Thus  do  the  enemies 
of  God  work  tyranny  and  much  affliction  unto  the  godly; 
they  consume  their  bodies  in  fire,  shed  their  blood  without 
measure,  throw  out  their  bones,  and  scatter  them  upon  the 
face  of  the  earth;  and  this  do  they,  not  as  against  mur- 
derers, robbers,  adulterers,  or  such  like;  but  only  because 
they  receive  the  word,  and  bear  a  love  to  the  truth,  and 
cannot  deny  the  power  thereof. 

With  Joy  of  the  Holy  Ghost.  This  is  that  which  passeth 
all  natural  sense  and  wisdom.  Many  seem  to  take  in  good 
part,  and  to  abide  patiently,  afflictions,  loss  of  goods,  impri- 
sonment, and  loss  of  life.  But  no  man  can  rejoice  in  the 
suffering  of  these  things,  but  the  child  of  God;  no  man  but 
he  whom  Christ  hath  chosen  out  of  the  world;  but  he 
whose  name  is  written  in  the  book  of  life;  but  he  in  whom 
the  Spirit  beareth  witness  with  his  spirit  that  he  is  the  child 
of  God.  He  knows  that  through  many  tribulations  he  must 
enter  into  rest;  he  knows  the  wicked  could  have  no  power 
over  him,  unless  it  were  given  them  from  above;  he  knows 
that  all  is  done  for  the  best,  to  them  that  love  God,  and  that 
God  could  dispose  means,  if  it  were  so  expedient,  to  bring 
to  nought  all  the  devices  of  the  ungodly. 


I.  6."]  to  the  Thessalonians.  95 

When  the  servants  of  God  were  cast  into  the  hot  burning 
furnace,  because  they  would  not  worship  the  golden  image 
that  the  king  Nebuchadnezzar  had  set  up,  who  would  have 
thought  that  the  fire  could  not  burn?  or  that  their  bodies 
should  not  have  been  consumed?  yet  God  in  the  midst  of 
the  fire  preserved  them  so,  and  not  one  hair  of  their  heads 
was  burnt,  neither  were  their  coats  changed,  nor  any  smell 
of  fire  came  upon  them,  Dan.  iii.  Let  us  never  forget  this 
notable  example  of  God's  power  to  deliver  his  servants,  that 
we  may  ever  be  earnest  and  careful  to  profess  our  faith  in 
him,  and  to  strive  unto  the  death  for  the  setting  forth  of  his 
glory. 

It  fares  even  so  with  the  children  of  God  in  the  perse- 
cutions of  this  world.  Troubles,  miseries,  and  adversities, 
compass  them,  as  the  fiery  furnace  encompassed  those  three 
men  of  God;  but  God  covereth  them  with  his  mercy  as  with 
a  cloud,  that  nothing  shall  hurt  them.  I  say  not  all  that 
stand  in  like  defence,  shall  in  like  sort  be  so  preserved  that 
their  bodies  shall  not  be  pierced;  for  God  suffers  the  wicked 
to  destroy  and  kill  his  servants,  and  to  consume  their  bodies 
to  dust  and  ashes:  yet  are  his  servants  warned  not  to  fear 
them.  When  the  apostles  were  beaten  because  they  had 
spoken  in  the  name  of  Jesus,  they  departed  from  the  coun- 
cil, rejoicing  that  they  were  counted  worthy  to  suffer  rebuke 
for  his  name.  Acts  v.  We  rejoice,  saith  St.  Paul,  in  tribu- 
lation, knowing  that  tribulation  bringelh  forth  patience,  and 
patience  experience,  and  experience  hope,  and  hope  makelh 
not  ashamed,  because  the  love  of  God  is  shed  abroad  in  our 
hearts  by  the  Holy  Ghost,  which  is  given  unto  us,  Rom.  v. 

The  comfort  which  is  given  in  this  case  to  the  godly,  is 
hidden  within  them;  hv  to  him  that  overcometh  shall  be 
given  a  white  stone,  and  in  the  stone  a  new  name  written, 
which  no  man  knoweth,  saving  he  that  receiveth  it. — The 
afflictions  of  this  present  time  are  not  worthy  the  glory 
which  shall  be  showed  unto  us,  Rom.  viii.  When  our  Sa- 
viour did  see  the  time  of  his  passion  draw  near,  he  said  to 
his  disciples,  Lukexxii.  You  are  they  which  have  continued 
with  me  in  my  temptations;  therefore  I  appoint  to  you  a 
kingdom,  as  my  Father  hath  appointed  unto  me,  that  ye 
may  eat  and  drink  at  my  table  in  my  kingdom,  and  sit  on 
seats,  and  judge  the  twelve  tribes  of  Israel.  And  in  his 
sermon  upon  the  mount  he  saith,  Blessed  are  they  which 
suffer  persecution  for  righteousness'  sake,  for  theirs  is  the 
kingdom  of  heaven,  Matt.  v.  The  case  shall  be  altered:  it 


96  Jewell. — On  the  First  Epistle 

shall  be  between  them  and  their  persecutors,  as  it  was  be* 
tween  Lazarus  and  the  rich  man.  When  the  wicked  and 
cruel  tyrants  shall  see  them  in  the  presence  of  the  throne  of 
God,  because  they  came  out  of  great  tribulation,  and  have 
washed  their  long  robes,  and  have  made  them  white  in  the 
blood  of  the  Lamb,  Rev.  vii.  the  God  of  Abraham  shall 
say  unto  the  wicked.  Sons,  remember  that  you  in  your  life- 
time received  your  pleasures,  and  likewise  these  men  pains; 
now,  therefore,  are  they  comforted,  and  you  tormented. 
They  are  taken  out  of  affliction  into  rest,  from  their  bonds 
into  liberty,  out  of  prison  into  a  kingdom,  out  of  misery  into 
glory,  from  life  unto  death. 

The  promise  of  this  comfort  is  often  renewed.  The  pro- 
phet David  saith,  Psal.  cxxvi.  They  that  sow  in  tears  shall 
reap  in  joy.  Our  Saviour  telleth  his  disciples,  John  xvi. 
Ye  shall  weep  and  lament,  and  the  world  shall  rejoice;  and 
you  shall  sorrow;  but  your  sorrow  shall  be  turned  to  joy. 
St.  John  heard  a  voice  from  heaven,  saying.  Blessed  be  the 
dead,  which  hereafter  die  in  the  Lord;  even  so  saith  the 
Spirit;  for  they  rest  from  their  labours,  and  their  works 
follow  them.  Rev.  xiv.  He  is  commanded  to  write  unto  the 
angel  of  the  church  of  Smyrna;  Fear  none  of  those 
things  which  thou  shall  suffer.  Behold,  it  shall  come  to 
pass,  that  the  devil  shall  cast  some  of  you  into  prison,  that 
you  may  be  tried,  and  ye  shall  have  tribulation  ten  days. 
Be  thou  faithful  unto  death,  and  I  will  give  thee  the  crown 
of  life.  Rev.  ii.  Thus  God  suffers  his  servants  to  be  sifted, 
and  to  be  tried  as  pure  gold  in  the  furnace,  and  receives  them 
as  a  sweet-smelling  savour  of  burnt  sacrifice.  And  this  is 
it  whereof  the  apostle  puts  the  Thessalonians  in  remem- 
brance— that  they  are  strengthened  by  the  Holy  Ghost,  not 
only  to  abide  such  afflictions  as  they  sufler,  because  they 
have  received  the  gospel,  but  also  to  rejoice  because  they 
are  assured  that  whatsoever  shall  happen  unto  them,  they  are 
the  children  of  God. 

Verse  7.  So  that  you  were  as  examples  to  all  that  believe 
in  Macedonia  and  Achaia. 

8.  For  from  you  sounded  out  the  word  of  the  Lord,  not  in 
Macedonia  and  Achaia  only;  but  your  faith  also,  which 
is  toward  God,  spread  abroad  in  all  quarters,  that  we 
need  not  to  speak  any  thing. 

9.  For  they  themselves  show  of  you  what  manner  of  enter- 
ing in  we  had  unto  you,  and  how  you  turned  from  idols 
to  God,  to  serve  the  living  and  true  God. 


1.  7 — 10.]  to  the  Thessalonians.  97 

10.  And  to  look  for  his  Son  from  heaven,  whom  he  raised 
from  the  dead^  Jesus,  which  delivereth  us  from  the  wrath 
to  come. 

The  countries  round  about  them,  were  drawn,  by  the  ex- 
ample of  the  Thessalonians,  to  believe  the  gospel  preached 
unto  them ;  You  are,  saith  the  apostle,  as  the  bright  sun- 
beams; they  behold  you,  and  rejoice  of  you,  even  as  of  the 
morning  light.  You  are  a  holy  city,  set  upon  a  hill;  you 
cannot  be  hid  ;  your  faith  is  a  pattern  of  faith  ;  your  life  is 
a  pattern  of  life  unto  them.  They  have  learned  of  you  how 
to  guide  their  ways.  You  have  called  them  back  from  error 
and  from  ungodliness,  to  serve  the  true  and  living  God  ; 
you  are  made  unto  them  a  sweet-smelling  savour  of  life  unto 
life.  For  so  it  hath  pleased  God  to  make  his  gospel  known 
in  all  places,  through  you,  and  to  make  you  the  builders 
of  his  church.  When  they  behold  your  godly  conversa- 
tion, which  is  in  Christ,  they  are  ashamed  of  themselves. 
When  they  behold  your  light,  then  they  find  fault  with 
their  own  darkness.  Oh  !  say  they,  this  is  a  holy  people, 
this  is  a  people  that  feareth  God.  Let  us  hear  then  what 
they  teach.  Let  us  lead  our  lives  in  holiness  and  righteous- 
ness as  they  do. 

Let  us,  by  hearing  these  words,  enter  into  ourselves. 
God  hath  given  his  light  to  shine  upon  us  ;  he  hath  blessed 
us  with  the  knowledge  of  his  gospel.  Let  us  take  heed,  that 
we  turn  not  the  light  into  darkness,  nor  the  truth  of  God  into 
lies.  Many  thousand  eyes  are  set  upon  us,  to  look  upon 
and  behold  us.  Let  us  be  an  example  of  godliness.  Let 
us  be  as  a  light  to  them  that  yet  abide  in  darkness.  Let 
not  the  name  of  God  be  evil  spoken  of,  through  us.  His 
name  is  holy.  Wo  be  unto  the  world,  saith  Christ,  because 
of  offences  ;  for  it  must  needs  be,  that  offences  shall  come  ; 
but  wo  be  unto  that  man  by  whom  the  offence  cometh. 
Whosoever  shall  offend  one  of  these  little  ones,  it  were 
better  for  him,  that  a  millstone  were  hanged  about  his  neck, 
and  that  he  were  drowned  in  the  depth  of  the  sea,  Matt, 
xviii.  It  were  better  for  that  man,  if  he  had  never  been 
born.  For  the  blood  of  them  that  perish  by  his  offence, 
shall  be  required  at  his  hands.  The  wrath  of  God  is  re- 
vealed from  heaven  against  those  that  are  such,  because 
they  withhold  the  truth  in  unrighteousness.  The  kingdom 
of  God  shall  be  taken  away  from  them,  and  given  to  a 
nation  that  will  bring  forth  the  fruits  thereof. 

It  follows,  From  you  sounded  the  word  of  the  Lord,  not 


98  Jewell. — On  the  First  Epistle 

in  Macedonia  and  Acliaia  only^  &lc.  If  a  man  carry  in 
his  liand  a  lighted  burning  candle,  it  gives  light  not  only  to 
him  that  carries  it,  but  to  all  those  which  are  in  the  house ; 
and  they  also  see  it  which  are  without.  Even  so,  if  any 
be  the  child  of  knowledge,  and  carry  about  him  the  light 
of  God,  he  not  only  tastes  of  the  comfort  thereof  himself, 
and  works  comfort  to  those  that  appertain  to  the  church  of 
God,  but  lightens  also  the  hearts  of  pagans  and  infidels 
which  are  abroad.  Such  as  are  bathed  or  perfumed  with 
precious  ointments  or  powders,  have  not  only  the  pleasure 
to  themselves,  but  the  savour  thereof  casts  itself  out,  and  is 
pleasant  to  all  those  which  stand  by.  The  gospel  is  the 
light  of  God.  It  shines  in  the  darkness  of  this  world.  It 
is  the  sweet  incense  and  savour  of  God.  Wheresoever  the 
breath  thereof  is  received,  it  bringeth  life. 

But  your  faith  also  which  is  towards  God^  spread  abroad 
in  all  quarters.  As  the  lightning  is  seen  from  one  part 
of  the  air  to  the  other,  and  as  the  sound  of  great  noise 
spreads  itself  far  and  wide,  so  does  the  light  of  good  con- 
versation in  the  godly  show  itself  forth.  And  therefore  he 
tells  them,  they  have  filled  all  the  country  of  Macedonia 
with  knowledge,  and  with  wonder  at  their  faith  and  stead- 
fastness in  the  truth.  As  if  he  had  said,  Great  is  the  re- 
nown of  your  king  Alexander,  and  your  country  is  famous. 
He  overran  the  whole  world,  and  subdued  it.  He  con- 
quered Greece,  Asia,  Arabia,  Phrygia,  Armenia,  Scythia, 
and  India.  Kings  and  princes  fell  down  before  him.  The 
whole  world  stood  in  awe  of  his  name.  Yet  Alexander 
had  but  the  power  and  force  of  men.  He  had  great  trea- 
sures of  gold  and  silver.  He  had  numbers  of  horses,  and 
camels,  and  elephants.  He  had  swords,  bills,  spears,  and 
darts,  and  such  like  artillery  and  armour.  These  were  the 
things  wherewith  he  overcame  his  enemies.  Hereby  both 
he  and  his  people  were  renowned. 

What  then  may  be  said  of  the  battle  which  you  have 
fought,  or  of  the  victory  which  you  have  gotten?  You  have 
won  that  which  Alexander  could  never  win.  You  have 
overcome  yourselves.  You  have  overcome  the  world.  He 
conquered  the  bodies  of  many,  and  had  them  at  command- 
ment; but  their  souls  stood  out,  and  would  not  be  con- 
quered. You  have  subdued  your  souls,  and  brought  them 
to  the  obedience  of  the  gospel.  You  have  overrun  all  the 
country,  and  triumphed  among  the  people.  And  all  this 
is  brought  to  pass,  without  force,  without  policy,  without 


I.  7 — 10.]  to  the  Thessalonians.  99 

armour,  without  artillery,  only  by  your  patience  and  suffer- 
ing for  the  gospel's  sake. 

That  ice  need  not  to  speak  any  thing.  To  make  the 
commendation  of  their  faith  more  evident,  he  tells  them,  the 
fame  of  their  zeal  and  constancy  is  known  in  all  places. 
Whithersoever  I  go,  saith  he,  they  know  you,  and  speak  of 
you,  and  hearken  unto  you.  Hereby  appears  how  needful 
it  is,  that  chief  towns  and  cities  be  well  governed,  that  vice 
in  them  be  severely  punished,  that  virtue  and  godliness  be 
maintained,  and  the  people  instructed,  because  the  examples 
of  such  places  spread  abroad  in  all  quarters  nigh  them. 

They  themselves  show  of  you,  what  manner  of  entrance 
we  had  unto  you.  After  what  sort  you  received  me,  and 
how  dear  I  was  unto  you.  All  places  were  laid  and  beset 
for  me,  to  seek  my  life;  but  you  enlarged  yourselves  to- 
wards me,  and  took  me  in.  When  I  was  in  prison  you 
came  to  me,  and  feared  no  man ;  you  were  not  ashamed 
of  my  bonds,  you  were  ready  to  lose  your  own  lives  to 
save  me.     This  is  spoken  of  to  your  great  praise. 

And  how  you  turned  to  God  from  idols,  to  serve  the 
living  and  true  God.  Here  are  set  down  in  few  words,  the 
sum  and  parts  of  Christian  religion.  The  first  is,  to  forsake 
all  idols,  to  turn  from  them  ;  then  to  turn  unto  God,  and 
to  put  all  our  trust  in  him;  lastly,  to  serve  the  living  and 
true  God.  The  service  of  God  and  idols  cannot  stand  to- 
gether. No  man  can  turn  unto  God,  that  turneth  not  from 
idols.  This  is  a  wonderful  effect  of  the  gospel,  to  forsake 
idols  and  serve  God,  to  leave  customs  and  the  usage  of 
forefathers,  and  give  ear  to  the  truth.  To  love  from  the 
heart,  that  which  thou  didst  sometimes  hate,  and  to  detest 
from  the  heart,  that  which  thou  didst  sometimes  love,  is 
strange  and  wonderful.  But  to  do  this  for  Christ  who  was 
born  of  poor  Mary,  whom  the  wise  and  learned,  and  mighty 
men  of  this  world  despised,  who  was  crucified  and  hanged 
between  two  thieves,  whom  they  scorned  upon  the  cross  ; 
to  follow,  or  believe,  or  put  trust  in  him  ;  to  call  him  the 
power  and  the  wisdom  of  God,  to  confess  him  to  be,  in 
whom  all  Israel  shall  be  blessed,  and  in  whom  all  the  world 
shall  be  saved,  to  give  body  or  life  for  his  sake,  is  a  strange 
miracle.  No  king,  no  prince,  no  law,  no  wisdom  of  man 
can  work  this,  and  bring  it  to  pass.  This  is  the  Lord's 
doing,  and  it  is  marvellous  in  our  eyes.  And  this  doth  he 
in  those  only  who  receive  the  word  of  the  gospel  with  joy 
of  the  Holy  Ghost. 


100  Jewell. — On  the  First  Epistle 

And  to  look  for  his  Son  from  heaven^  whom  he  raised, 
&LC.  The  Holy  Scriptures  do  not  only  teach  us  to  turn  unto 
God,  but  also  what  it  is  that  God  giveth  unto  all  them 
which  seek  him ;  even  that  they  be  delivered  from  the 
wrath  to  come;  and  for  whose  sake  he  delivereth  us — for 
Jesus  his  Son,  whom  he  raised  from  the  dead.  Therefore  the 
apostle  tells  them,  howsoever  they  are  rejected  or  despised 
as  foolish  among  men,  if  they  continue  in  the  things  which 
they  have  learned,  they  shall  be  wise  unto  salvation :  that 
therefore  they  lift  up  their  heads  and  look  for  their  Redeem- 
er. That  they  say.  Thy  kingdom  come,  and.  Come  Lord 
Jesus ;  because  he  is  appointed  by  God  to  be  the  Judge  of 
the  quick  and  the  dead  ;  and  he  shall  come  in  the  glory  of 
his  Father ;  and  he  delivers  from  the  wrath  to  come,  all 
those  that  trust  in  him.  For  among  men  there  is  none 
other  name  given  under  heaven,  whereby  we  must  be 
saved.  This  is  the  depth  of  all  knowledge,  and  the  com- 
fort which  passeth  all  understanding,  that  against  all  temp- 
tations and  afflictions,  which  oppress  our  conscience,  or 
vex  and  trouble  our  bodies,  we  may  grow  strong  by  faith 
in  the  Son  of  God,  Christ  Jesus,  and  ascertain  ourselves  of 
his  coming  from  heaven  for  our  deliverance. 


CHAPTER  11. 

Verse  1.  For  you  yourselves  Icnow,   brethren,   that   our 
entrance  unto  you  was  not  in  vain. 

The  apostle  takes  witness  of  them,  of  his  diligence  and 
pains  taken  in  the  fulfilling  of  his  ministry,  seeing  it  hath 
such  good  success  among  them,  that  they  by  the  preach- 
ing of  the  gospel,  have  forsaken  superstition,  and  are  turn- 
ed unto,  and  do  now  serve  the  true  and  living  God,  and  do 
believe  forgiveness  of  their  sins  and  deliverance  from  the 
wrath  to  come,  by  Jesus  Christ. 

It  is  a  great  and  deadly  smart  to  the  faithful  servant  of 
God,  to  see  the  people  wilful,  and  to  despise  the  word  of 
their  salvation.  Hereof  Isaiah  complains,  chap.  Ixv.  I 
have  spread  out  my  hands  all  the  day  long,  to  a  rebellious 
people,  which  walked  in  a  way  that  was  not  good,  even 
after  their  own  imaginations.  They  stopped  their  ears,  and 
would  not  hear,  nor  be  reclaimed,  nor  return,  that  they 
might  be  saved.     And  Jeremiah,  chap.  ix.    Oh !  that  my 


II.  1.]  to  the  Thessalonians.  101 

head  were  full  of  water,  and  mine  eyes  a  fountain  of  tears, 
that  I  might  weep  day  and  night  for  the  slain  of  the  daugh- 
ter of  my  people,  for  they  be  adulterers,  and  an  assembly 
of  rebels.  )Sword  and  destruction  cometh  upon  them,  and 
they  will  not  see.  Oh!  that  they  would  give  an  ear,  and 
repent  in  time  !  Again,  chap.  iv.  My  people  is  foolish,  they 
have  not  known  me,  they  are  foolish  children,  and  have  no 
understanding;  thay  are  wise  to  do  evil;  but  to  do  well, 
they  have  no  knowledge.  David  crieth  out,  Psalm  iv.  O 
ye  sons  of  men,  how  long  will  ye  love  vanity,  and  seek 
after  lies  ?  Why  forsake  you  the  truth  of  God,  and  have  no 
regard  to  his  mercy?  So  our  Saviour  mourneth  over  Jeru- 
salem, Luke  xiii.  O  Jerusalem,  Jerusalem,  which  killest  the 
prophets,  and  stonest  them  which  are  sent  unto  thee;  how 
often  would  I  have  gathered  thy  children  together,  as  the 
hen  her  brood  under  her  wings,  and  ye  would  not ! — How 
carefully  and  tenderly  have  I  sought  thy  salvation !  How 
often  have  I  called  upon  thee,  sent  unto  thee  my  servants, 
and  poured  out  my  blessings  before  thine  eyes  !  So  bitter 
and  mournful  a  thing  is  it  to  all  those  that  seek  the  glory 
of  God,  to  see  no  fruit  follow  of  their  labours;  to  see  the 
people  contmue  ignorant  and  wilful  and  seeking  their  own 
destruction. 

Therefore  they  turn  themselves  unto  God,  who  is  the 
Father  of  lights,  and  God  of  all  comfort;  in  whose  hand  are 
the  hearts  of  the  people,  that  his  word  may  have  free  pas- 
sage and  be  glorified.  That  God  will  open  unto  them  the 
door  of  utterance,  to  speak  the  mystery  of  Christ,  and  pub- 
lish the  secret  of  the  gospel  boldly;  that  he  will  give  power 
to  his  word,  declared  by  them,  and  assist  them  v/ilh  his 
Holy  Spirit ;  that  he  will  open  the  eyes  of  the  people,  that 
they  may  see,  and  turn  their  hearts,  that  they  may  be  con- 
verted. So  did  David  make  his  prayer,  Psal.  li.  Open  thou 
my  lips,  O  Lord,  and  my  mouth  shall  show  forth  thy 
praise. — Albeit  my  mouth  is  simple,  and  rude,  and  bar- 
barous; yet  if  thou  wilt,  it  may  be  an  instrument  to  declare 
thy  glory. — Then  shall  I  teach  thy  ways  unto  the  wicked, 
and  sinners  shall  be  converted  unto  thee.  Be  favour- 
able unto  Sion ;  build  the  walls  of  Jerusalem.  Thus 
do  they  lift  up  their  hands,  and  call  unto  God,  that  he 
would  send  down  his  light  into  the  hearts  of  the  people, 
that  what  they  hear,  they  hear  not  in  vain,  but  may 
receive  it,  and  understand  it,  and  keep  it.  For,  unless 
God  direct  the  heart,  and  make  it  fit  to  receive  instruction, 

JEWELL.  10 


102  Jewell.— On  the  First  Epistle 

the  preacher,  though  he  be  ever  so  desirous  to  do  good, 
labours  in  vain. 

God  alone  disposeth  the  ways  of  men ;  it  is  he  who  tri- 
eth  the  corn  from  the  chaff.  He  knoweth  whom  he  will 
bring  to  be  of  his  fold,  and  make  to  hear  his  voice.  Many- 
times  he  blesseth  his  word  with  great  increase  among  them 
who  at  the  first  despise  it,  and  entreat  cruelly  the  preachers 
and  messengers  thereof  When  Paul  disputed,  and  exhorted 
the  Jews,  and  the  Grecians  at  Corinth,  and  found  little  fruit 
of  his  labour,  and  that  there  were  few  or  none  that  liked 
his  doctrine,  and  many  enemies  who  resisted  and  blas- 
phemed it;  he  purposed  to  depart  and  go  away  from  them. 
Then  the  Lord  said  unto  Paul  in  the  night,  by  a  vision,  Fear 
not,  but  speak,  and  hold  not  thy  peace.  For  I  am  with 
thee,  and  no  man  shall  lay  hands  on  thee  to  hurt  thee,  for 
I  have  much  people  in  this  city.  Acts  xviii.  They  shall 
hear  thee;  if  not  now,  yet  they  shall  hear  thee  at  some 
other  time.  They  shall  bear  thy  sayings  in  mind.  I  will 
be  with  thee,  I  will  open  their  hearts,  and  make  them  obe- 
dient to  the  gospel,  and  they  shall  be  turned  unto  me.  Thou 
shalt  see  the  fruit  of  thy  labours,  and  that  thy  coming  unto 
them  hath  not  been  in  vain. 

Verse  2,  But  even  after  that  we  had  suffered  before,  and 
were  shamefully  entreated  at  Philippi,  as  ye  know,  we 
were  hold  in  our  God,  to  speak  unto  you  the  gospel  of 
God  with  much  striving. 

The  story  of  these  his  persecutions  is  written  in  the  six- 
teenth of  the  Acts.  He  was  stript,  and  scourged  with  rods, 
and  cast  into  prison,  and  put  in  hazard  of  life.  Yet,  not- 
withstanding he  was  thus  evil  entreated  at  Philippi,  when 
he  came  to  Thessalonica  he  was  nothing  discouraged,  but 
proceeded  more  boldly  than  before,  and  went  into  the  syna- 
gogue of  the  Jews,  and  disputed  three  sabbath-days,  and 
taught  them  that  Christ  is  that  Messias,  even  the  Son  of 
God. 

But,  that  we  may  the  better  conceive  how  mightily  God 
works,  and  what  great  strength  he  gives  to  weak  creatures, 
when  he  appoints  them  to  set  forth  his  glory,  let  us  behold 
the  boldness  of  the  apostle  in  speaking  the  gospel  unto 
them.  To  whom  did  he  speak  1  To  the  Jews,  the  ene- 
mies of  the  cross  of  Christ.  Where  1  Not  secretly,  and  in 
corners;  but  openly,  in  their  synagogue;  for  he  feared  no 
man.     What  time  chose  he?     Then  when  all  the  Jews 


II.  2.]  to  ike  Thessalonians.  103 

were  assembled  together.  How  often  ?  Three  sabbath- 
days  together.  In  what  city?  In  Thessalonica,  the  great- 
est and  most  famous  city  of  all  that  country.  How  was 
he  entreated  ?  There  arose  great  trouble  and  contention. 
They  resisted  him,  spake  against  him,  and  sought  to  de- 
stroy him.  For  what  cause?  what  had  he  deserved?  what 
had  he  taught  ?  The  gospel  of  God,  and  of  Christ,  of  the 
kingdom,  and  of  the  lile  to  come  ;  the  gospel  in  which  God 
offers  his  grace,  and  reconciliation,  and  comfort,  and  peace, 
and  salvation. 

Who  would  think  such  joyful  tidings  should  not  be  wel- 
come? what  eye  would  not  willingly  open  itself  to  behold 
the  brightness  of  the  sun;  what  ear  will  refuse  to  hear  God 
speak?  But  it  has  always  been  so;  there  have  ever  been 
some  that  have  loved  darkness  rather  than  light.  The 
world  shall  never  be  without  some  Annas  or  Caiaphas,  or 
Judas  or  Pilate;  the  children  of  the  devil  shall  always  set 
themselves  against  the  children  of  God. 

The  cause  of  tumults  and  troubles  proceeds  not  from  the 
gospel;  the  gospel  of  Christ  is  the  gospel  of  peace;  but  the 
enemies  of  the  gospel  are  stirrers  of  unquietness,  and  in- 
flamers  of  war.  Abel  was  simple,  Cain  spiteful;  Jacob 
smooth,  Esau  rough  and  hairy;  David  gentle,  Saul  cruel; 
Joseph  innocent,  his  brethren  wicked,  and  fell  upon  him; 
the  apostles  humble  in  heart,  and  peacemakers;  the  phari- 
sees  bloodthirsty,  and  sought  to  put  them  to  death.  The 
like  examples  are  before  us  this  day.  The  whole  world  is 
in  an  uproar,  and  great  troubles  and  afflictions  are  in  all 
places;  no  man  is  able  to  declare  the  misery  thereof :  let  no 
man,  therefore,  slander  or  forsake  the  gospel ;  it  hath  been 
so  from  the  beginning,  and  from  time  to  time. 

Such  troubles,  confusion,  and  misery  are  wrought,  not 
by  the  gospel,  or  them  that  receive  the  gospel,  but  by  those 
who  resist  it;  they  practise  all  means,  and  turn  all  things 
upside  down,  rather  than  it  should  take  place;  the  wicked 
are  angry  therewith,  they  gnash  their  teeth  and  consume 
away.  This  is  the  cause  for  which  the  children  shall  rise 
against  their  parents,  and  shall  cause  them  to  die,  Matt.  x. 
Cain  murdered  Abel,  because  God  had  respect  unto  Abel 
and  to  his  offering;  Esau  could  not  abide  Jacob,  because 
Isaac  had  given  him  his  blessing;  the  brethren  of  Joseph 
sought  to  make  him  away,  because  God  had  a  favour  unto 
him ;  Saul  was  wrathful  against  David,  because  God  gave 


104  Jewell. — On  the  First  Epistle 

him  great  gifts  of  courage  and  strength,  and  wisdom ;  the 
Egyptians  loathed  the  children  of  Israel,  because  they  were 
God's  people;  the  Galatians  resisted  Paul,  because  he 
preached  the  truth.  Therefore,  saith  St.  Paul,  1  Tim.  iv. 
We  labour,  and  are  rebuked,  because  we  trust  in  the 
living  God,  who  is  the  Saviour  of  all  men,  especially  of 
those  which  believe.  Likewise,  saith  our  Saviour,  John 
xvi.  They  shall  excommunicate  you;  yea,  the  time  shall 
come,  that  whosoever  killeth  you,  will  think  he  doeth  God 
service.  And  these  things  will  they  do  unto  you,  because 
they  have  not  known  the  Father  nor  me. 

Even  so  stands  it  with  the  church  of  God  this  day. 
There  is  nothing  new  under  the  sun.  Whatsoever  is  done 
now  hath  been  done  before.  Who  will  lift  up  his  eyes,  and 
look  to  the  doings  of  men,  shall  see  Cain  rise  up  against 
Abel,  Esau  against  Jacob,  the  cruel  brethren  against  Joseph, 
Saul  against  David,  Pharaoh  against  Moses,  the  Egyptians 
against  the  people  of  God,  the  high-priest  and  the  pharisees 
against  Christ  and  all  that  will  be  his  disciples.  They 
change  peace  into  war,  they  turn  judgment  into  gall,  and 
the  fruit  of  righteousness  into  wormwood ;  they  resist  the 
truth  of  God,  to  establish  devices  and  doctrines  of  men. 
But,  blessed  be  God,  they  shall  not  prevail.  He  giveth  us 
peace;  he  hath  made  us  turn  our  swords  into  mattocks:  he 
hath  taught  us  all  together  with  one  mouth,  and  one  heart, 
to  praise  him,  even  the  Father  of  our  Lord  Jesus  Christ. 
His  truth  is  mighty,  and  shall  prevail. 

Verse  3.     For  our  exhortation  was  not  by  deceit,  nor  un- 

cleanness,  nor  by  guile. 
4.  But  as  we  were  allowed  of  God,  that  the  gospel  should 

be  committed  unto  vs,  so  we  speak,  not  as  they  that  please 

men,  but  God,  tvhich  trieth  our  hearts. 

God,  saith  he,  hath  chosen  me  from  my  mother's  womb, 
and  set  me  apart  to  the  office  of  an  apostle;  he  hath  ap- 
pointed me  to  carry  his  name  before  the  Gentiles;  there- 
fore, as  he  hath  given  me  charge  to  preach  the  gospel,  and 
to  bring  the  people  unto  him  from  the  power  of  Satan,  so  I 
speak  truly,  faithfully,  sincerely,  not  as  the  words  of  men, 
but  as  the  words  of  God.  I  have  used  no  deceit,  nor  taught 
you  to  follow  traditions  of  men  instead  of  the  command- 
ments of  God.  In  like  manner  saith  he  to  the  Corinthians, 
(1  xi.)  I  have  received  of  the  Lord,  that  which  I  also  have 


II.  3,  4.]  to  the  Thessalonians,  105 

declared  unto  you.  And  again,  2  Cor.  v.  We  are  ambas- 
sadors for  Christ,  as  though  God  did  beseech  you  through 
us.  For  this  cause  he  saith  unto  them,  2  Cor.  iv.  Seeing 
that  we  have  this  ministry,  as  we  have  received  mercy  we 
faint  not,  but  cast  from  us  the  cloaks  of  shame,  and  walk 
not  in  craftiness;  neither  handle  we  the  word  of  God  de- 
ceitfully; but  in  declaration  of  the  truth,  we  approve  our- 
selves to  every  man's  conscience  in  the  sight  of  God.  In 
these  speeches  he  asks  credit,  because  of  his  upright  hand- 
ling of  the  word,  and  charges  the  false  prophets  for  marring 
the  word  of  God  with  unclean  aud  deceitful  corruptions  and 
glosses. 

In  foreign  countries,  women  that  have  no  natural  beauty 
of  their  own,  use  to  paint  and  colour  their  faces,  that  where- 
as they  lack  beauty  indeed,  yet  they  may  seem  beautiful. 
Even  so  is  it  oftentimes  in  matters  of  religion.  Such  as 
hold  not  the  true  religion,  as  it  is  taught  by  the  word  of 
God,  and  has  been  practised  in  those  churches  which  the 
apostles  planted,  and  among  those  Christians  who  lived 
nighest  unto  that  time  when  the  apostles  preached;  because 
they  know  their  religion  which  they  profess  now  will  not 
agree  with  that,  they  deal  deceitfully,  and  with  guile. 
These  are  false  apostles,  and  deceitful  workmen  ;  they  be- 
guile our  senses,  and  blind  our  eyes;  they  call  us  to  wor- 
ship an  idol  instead  of  the  true  and  living  God  ;  they  lead 
us  out  of  the  light  into  darkness;  from  the  truth  into  error; 
from  knowledge  unto  ignorance;  they  forbid  lawful  matri- 
mony, and  call  it  filthiness,  and  allow  open  stews  and  har- 
lots, as  a  thing  which  impairs  not  their  holiness. 

I  will  not  speak  all  that  I  might,  nor  in  such  sort  as  the 
matter  occasions;  yet  can  I  not  but  say  somewhat  of  their 
spiritual  craftiness,  in  abusing  and  beguiling  the  people  of 
God. 

The  Egyptians  furnished  richly,  and  decked  their 
churches  beautifully,  and  all  in  honour  of  a  cat !  Many 
things  among  these  men  carry  great  show  of  holiness, 
which  are  nothing  else  but  cloaks  of  their  shame,  and  ma- 
nifest proof  that  they  are  not  allowed  of  God,  but  are  crept 
in  by  deceit  and  by  guile. 

Single  life  carries  a  fair  show;  but,  O  merciful  God! 
what  shame  and  villanies  have  been  covered  with  this  cloak  I 
Pius  the  second  saw  somewhat,  when  he  said,  "  As  mar- 
riage was  taken  away  from  priests  upon  great  considera- 
tions, so  now  upon  other  greater  considerations  it  v/ere  to 
10* 


106  Jewell. — On  the  First  Epistle 

be  restored  to  them  again."*  Jerome  saw  somewhat,  when 
he  wrote  thus:  "  You  may  see  some  that  pretend  gravity, 
are  girded,  and  go  in  black,  and  have  long  beards,  who  can 
in  no  wise  leave  the  company  of  women,  but  keep  house  with 
them,  and  banquet  with  them.  They  take  young  maids  into 
their  service,  and  do  all  things  as  if  they  were  married,  save 
that  they  lack  the  name  of  marriage."  Origen  saith,  "  They 
teach  chastity,  and  keep  not  chastity."  And  Epiphanius, 
*'  They  refuse  marriage,  but  not  lust  or  pleasure." 

Images  are  fair  and  beautiful ;  the  churches  are  decked 
and  beset  with  them  ;  but  they  are  a  cloak  of  shame  ;  they 
are  set  in  place  of  teachers ;  the  priests  are  ignorant,  and 
live  in  idleness,  and  send  the  people  to  learn  at  pictures ; 
they  call  them  laymen's  books.  Yet  what  profiteth  the 
image?  saith  Habakkuk,  for  the  maker  thereof  hath  made 
it  an  image,  and  a  teacher  of  lies.  And  Jeremiah  saith, 
chap.  X.  The  stock  is  a  doctrine  of  vanity. 

What  is  their  meaning  to  speak  and  pray  in  the  church 
in  a  strange  tongue?  This  is  a  cloak  of  their  shame. 
Their  priests  are  so  unlearned,  they  can  scarce  understand 
English,  yet  they  save  their  credit,  seeing  they  are  able  to 
read  Latin.  And  hereby  they  cover  all  their  blasphemies 
and  superstitions,  because  the  people  cannot  understand, 
and  therefore  cannot  reprove  them. 

I  speak  nothing  of  their  relics,  pilgrimages,  purgatory, 
and  such  other  cloaks  of  shame,  which  they  use  to  hide 
their  covetousness,  and  thereby  draw  unto  themselves  the 
riches  of  the  whole  world.  They  cannot  say  with  the 
apostle.  Our  exhortation  was  not  by  deceit,  nor  unclean- 
ness,  nor  by  guile. 

I  know  there  are  some  who  lay  it  unto  our  charge,  as  the 
false  apostles  did  unto  Paul,  that  we  use  the  word  of  God 
deceitfully.  They  find  fault  with  our  translations  of  the 
Scriptures.  They  spare  not  to  say  there  are  a  thousand  faults 
in  the  New  Testament;  yet  could  they  never  set  down  five 
hundred,  or  one  hundred,  or  fifty,  or  twenty-five,  or  five.f 

If  there  be  errors  in  the  translation,  I  know  they  were 
men  which  translated  it,  and  they  might  err  like  men.  May 
no  translation  be  allowed  that  is  not  altogether  perfect?  as 
if  the  Greek  translation  were  without  fault,  or  as  if  many 
faults  were  not  in  the  common  vulgar  translation  in  Latin, 
or  in  the  translation  of  Jerome.  What  then?  must  the 
Greek  translation  be  forbidden?  must  Jerome's  translation, 
*  Pius  II.  was  pope  in  1458.  t  §ee  Tindal. 


II.  3,  4.]  to  the  Thessalonians.  107 

or  the  vulgar  translation,  be  forbidden  !  As  for  the  old 
Latin  common  translation,  though  many  learned  men  have 
showed  the  gross  errors  thereof;  yet  have  they  well  pro- 
vided for  it  in  the  council  of  Trent,  where  they  say  thus, 

"  Let  no  man  dare  or  presume  by  any  manner  of  colour 
to  refuse  the  old  common  translation  of  the  Bible."  Yet 
is  no  translation  of  ours  so  corrupt  as  that  which  they  have 
thus  privileged.  But  if  it  were  true,  which  they  falsely  re- 
port, reason  would  that  they  should  correct  the  errors,  and 
so  set  it  abroad.  But  thus  they  bear  you  in  hand,  that  they 
may  bring  you  in  hatred  of  it,  and  pull  you  from  the  read- 
ing of  the  Scriptures.  I  will  not  say  in  what  sort  they 
abuse  the  word  of  God.  What  speak  I  of  abusing?  Nay, 
they  do  manifestly  against  and  contrary  to  the  word. 

The  word  of  God  teaches  us  forgiveness  of  our  sins,  by 
the  blood  of  Jesus  Christ  once  offered;  they  teach  contrary, 
that  the  same  blood  is  daily  offered,  and  Christ  as  often  new 
born,  as  the  priest  pleases  to  say  mass.  The  word  of  God 
forbids  to  make  any  graven  image,  to  bow  down  to  it,  or 
worship  it.  They  teach  contrary,  that  images  are  to  be 
worshipped,  and  even  with  such  honour  as  is  due  to  the 
patterns  themselves.  The  word  of  God  teaches  us  to  pray 
in  a  known  tongue ;  they  teach  the  contrary,  and  account 
it  for  heresy  to  pray  in  a  known  tongue.  The  word  of  God 
charges  all  states  of  men  to  be  subject  to  their  prince  or 
higher  power;  they  withdraw  their  obedience  unto  civil 
magistrates,  and  teach  the  people  to  resist  authority.  Eras- 
mus saith,  in  his  notes  upon  these  words  of  Christ,  Let 
these  go  their  way,  John  xviii.  "  I  know  a  divine  of  great 
fame  and  account  for  his  learning,  who  wrested  these  words 
of  Christ,  to  defend  the  immunity  or  lawless  state  of  clergy- 
men."    But  this  did  he  ridiculously,  saith  Erasmus. 

It  would  be  over  long  to  declare  unto  you  the  foolish,  or, 
rather,  the  blasphemous  applying  of  the  Scriptures,  to  ap- 
prove their  gestures  at  mass,  and  the  sovereignty  and  chiefly 
which  they  challenge.  One  of  their  bishops  in  the  late  coun- 
cil of  Trent*  said  of  Paul  the  third,  then  pope,  "  The  pope, 
which  is  the  light,  is  come  into  the  world :"  which  are  the 
words  of  the  evangelist,  declaring  the  Godhead  of  Christ! 

By  these  few  it  may  appear  how  unjustly  they  charge  us 

with  corrupting  the  word  of  God,  and  how  truly  this  fault 

is  to  be  laid  unto  those  who  either  abridge  the  sense  of  the 

Scripture,  or  reach  it  further  than  it  yields,  or  utterly  refuse 

*  Cornelius  Epis.    Riton. 


108  Jewell, — On  the  First  Epistle 

to  stand  to  the  authority  thereof,  and  in  no  case  can  they  like 
that  the  people  of  God  should  read  the  Scriptures.  They 
have  adjudged  them  heretics,  and  consumed  their  bodies  in 
the  fire,  who  have  defended  in  speech,  and  sought  to  main- 
tain the  doctrine  of  truth  set  down  in  the  Holy  Scriptures. 

The  apostle  saith,  he  was  allowed  of  God.  They  that 
enter  into  the  ministry  must  be  allowed  not  of  men  only,  but 
of  God.  Therefore,  whosoever  takes  that  charge  over  the 
people  must  look  narrowly  into  himself,  and  see  whether  his 
calling  be  of  God.  If  he  have  not  a  testimony  that  God 
hath  called  him  inwardly,  all  other  outward  calling  is  to 
small  purpose.  God  is  a  righteous  judge;  he  will  say  to 
the  conscience  and  to  the  heart  of  such  an  one,  Friend, 
how  earnest  thou  in  hither  without  thy  wedding-garment? 
who  brought  thee  in?  give  an  account  of  thy  stewardship. 
Thine  account  is  great. 

And  because  some  are  this  day  to  be  admitted  into  this 
office,  let  us  pray  unto  God  for  them,  that  God  will  allow 
them,  that  he  will  give  them  hearts  to  conceive,  and  tongues 
to  speak,  the  truth  of  God ;  that  they  may  be  the  servants 
of  Christ,  and  disposers  of  the  mysteries  of  God;  that  they 
may  be  the  salt  of  the  earth,  and  the  light  of  the  world; 
that  they  may  lay  out  the  Lord's  money  to  his  advantage; 
and  so  it  may  be  said  unto  them,  Thou  hast  been  faithful 
in  little,  I  will  make  thee  ruler  over  much;  enter  into  thy 
Master's  joy.  Matt.  xxv. 

Verse  5.  Neither  did  we  usefiattering  words,  as  you  know, 

nor  coloured  covetousness  ;  God  is  record, 
6.  Neither  sought  we  praise  of  men  ;  neither  of  you,  nor 
of  others. 

The  servant  and  messenger  of  God  must  so  speak,  as 
God  speaketh.  God  speaketh  deeply,  and  to  the  heart;  he 
lanceth  the  spirit,  and  woundelh  the  inward  parts;  he  bid- 
deth  Isaiah  show  the  people  their  transgressions,  and  the 
house  of  Jacob  their  sins.  God  himself  saith,  I  visit  the 
sins  of  the  fathers  upon  the  children,  unto  the  third  and 
fourth  generation  of  them  that  hate  me,  Exod.  xx.  Again 
he  saith,  If  ye  shall  despise  my  ordinances,  either  if  your 
soul  abhor  my  laws,  so  that  ye  will  not  do  all  my  command- 
ments, I  will  set  my  face  against  you,  and  you  shall  fall 
before  your  enemies,  and  they  that  hate  you  shall  reign  over 
you.  Leviticus  xxvi.  But  unto  those  that  repent  them  of 
their  sins,  and  turn  unto  him,  God  saith,  Isa.  xlv.  Turn 


II.  5,  6.]  to  the  Thessalonians.  109 

thou  unto  me,  and  ye  shall  be  saved.  Again,  Jer.  iii.  Thou 
disobedient  Israel,  return,  saith  the  Lord,  and  I  will  not  let 
my  wrath  fall  upon  you.  So  must  the  minister  of  God;  he 
must  show  forth  the  mercy  of  God,  and  not  hide  his  judg- 
ments; he  hath  the  Lord's  business  in  hand,  he  may  not 
do  it  negligently.  K  flatterer  makes  it  his  greatest  care  to 
please  men;  he  seeks  their  favour;  he  fears  to  displease, 
and  dares  not  speak  that  which  will  be  evil  taken.  When 
he  sees  a  thief,  he  runneth  with  him,  and  is  partaker  with 
the  adulterers;  he  seweth  pillows  under  the  arms  of  sinners: 
whosoever  saith.  Nay;  his  nay  is  ready;  and  if  any  say. 
Yea  ;  he  is  ready  to  say  yea.  He  changes  often  as  the 
weathercock  ;  he  dares  not  strive  against  the  stream  ;  his 
heart  is  at  the  will  of  others ;  he  seeketh  some  gain  ;  he 
seeks  his  own  glory,  and  not  the  glory  of  God. 

They  which  are  such,  are  called  in  the  Scriptures,  hire- 
lings, dumb  dogs  that  cannot  bark.  They  deny  God,  betray 
his  truth,  and  deceive  his  people:  they  lock  up  the  truth  in 
lies.  Of  such  saith  Ecclesiasticus,  ch.  ii.  Wo  unto  them 
that  have  a  double  heart ;  and  to  the  wicked  lips.  And, 
James  i.  A  double-minded  man  is  inconstant  in  all  his 
ways.  And,  Luke  xi.  He  that  is  not  with  me  is  against 
me;  and,  he  that  gathereth  not  with  me,  scattereth.  And, 
1  Kings  xviii.  How  long  halt  ye  between  two  opinions?  if 
the  Lord  be  God,  follow  him;  but  if  Baal  be  he,  then  go 
after  him.  And  again,  2  Cor.  vi.  What  communion  hath 
light  with  darkness?  and  what  concord  hath  Christ  with 
Belial?  Cursed  is  he  which  flatterelh  the  people,  and  is 
unfaithful  in  the  Lord's  work. 

Nothing  is  so  requisite  in  the  steward  of  God,  as  that 
he  be  found  faithful,  and  that  he  speak  boldly  those  things 
whereunto  the  Lord  hath  sent  him  :  that  they  keep  not 
back  the  message  given  them  of  God,  nor  fear  to  do  their 
errand,  for  any  malice  of  men.  Who  is  it,  saith  St.  Peter, 
(1 .  iii.)  that  will  harm  you,  if  you  follow  that  which  is  good? 
Notwithstanding,  blessed  are  ye  if  ye  suffer  for  righteous- 
ness' sake;  yea,  fear  not  their  fear,  neither  be  troubled.  If 
the  apostle  speak  this  comfort  to  all  Christians  who  have  a 
care  to  serve  God;  and  thereby  exhorts  them  to  steadfast- 
ness, and  to  sanctify  the  Lord  in  their  hearts,  and  to  be 
ready  to  give  an  account  of  their  faith,  and  of  the  hope  that 
is  in  them ;  how  much  more  ought  preachers,  and  they 
who  are  appointed  to  the  ministry,  to  lay  aside  all  fear  and 
flattery  of  men !     Wo  unto  them  that  go  down  into  Egypt 


11®  Jewell. — On  the  First  Epistle 

for  help!  The  Egyptians  are  men,  and  not  God;  and 
their  horses  flesh,  and  not  spirit:  and  when  the  Lord  shall 
stretch  out  his  hand,  the  helper  shall  fall,  and  he  that  is 
holpen  shall  fall,  and  they  shall  all  together  fail,  Isaiah 
XXX  i. 

Christ  telleth  his  disciples  they  are  salt,  and  they  are 
light.  Salt  must  needs  be  sharp  to  a  rotten  wound  ;  light 
must  needs  be  painful  to  a  sore  eye.  A  good  physician 
must  needs  trouble  and  disquiet  his  sick  patient  before  he 
can  heal  his  disease;  and  a  good  surgeon  must  needs  lance 
and  rip  up  festered  wounds.  We  are  surgeons ;  we  are 
physicians.  The  word  of  God  is  committed  unto  us,  that 
by  us  it  might  be  applied  to  season  the  earth,  and  that  the 
light  thereof  should  shine  forth  in  all  the  world.  Cry  out 
aloud;  lift  up  thy  voice  as  a  trumpet,  Isa.  Iviii.  If  the 
trumpet  give  an  uncertain  sound,  who  shall  prepare  him- 
self to  the  battle? 

When  God  had  called  Jeremiah  to  the  office  of  a  prophet, 
and  said,  chap.  i.  Thou  shalt  go  to  all  that  I  shall  send 
thee,  and  whatsoever  1  command  thee,  shalt  thou  speak;  he 
said  further.  Fear  not  their  faces,  lest  I  destroy  thee  before 
them.  For,  behold  !  this  day  I  have  made  thee  a  defenced 
city,  and  an  iron  pillar,  and  walls  of  brass  against  the  whole 
land.  Thou  shalt  not  bend ;  thou  shalt  not  yield :  thou 
shalt  be  a  consuming  fire;  they  shall  be  stubble  before  thee. 
Likewise  saith  God  to  Abraham,  Gen.  xv.  Fear  not,  Abra- 
ham; I  am  thy  buckler,  and  thine  exceeding  great  reward. 
When  Moses  sought  to  refuse  the  message,  and  thought 
himself  over  simple  to  go  unto  Pharaoh,  God  answered, 
Certainly  I  will  be  with  thee,  Exod.  iii.  And  afterwards 
he  saith,  I  have  made  thee  Pharaoh's  god ;  he  shall  tremble 
and  quake  at  thy  voice,  Exod.  vii.  So  saith  Christ,  What 
I  tell  you  in  darkness,  that  speak  you  in  light;  and  what 
ye  hear  in  the  ear,  that  preach  ye  on  the  houses.  And  fear 
ye  not  them  which  kill  the  body,  but  are  not  able  to  kill  the 
soul ;  but  rather  fear  Him  which  is  able  to  destroy  both 
soul  and  body  in  hell,  Matt.  x. 

The  consideration  hereof  ever  moved  the  prophets  and 
apostles  to  warrant  their  sayings  with  authority  from  God, 
and  to  set  apart  all  fear  when  they  spake  in  his  name. 
When  Ahab  reproved  Elias,  Art  thou  he  that  troubleth 
Israel  ?  he  answered,  I  have  not  troubled  Israel,  but  thou 
and  thy  father's  house,  in  that  ye  have  forsaken  the  com- 
mandments of  the  Lord ;  and  thou  hast  followed  Baalim. 


II.  5,  6.]  to  the  Thessalonians.  Ill 

1  Kings  xviii.  The  prophet  Isaiah  is  bold  with  the  princes 
of  Judah  and  Jerusalem,  and  saith,  Hear  the  word  of  the 
Lord,  O  princes  of  Sodom !  hearken  unto  the  law  of  our  God, 

0  people  of  Gomorrah  !  John  the  Baptist  nothing  feared  to 
tell  Herod,  a  mighty  prince,  It  is  not  lawful  for  thee  to 
have  her  to  wife,  Matt.  xiv.  If  Balak  would  give  me  his 
house  full  of  silver  and  gold,  saith  Balaam,  Num.  xxiv.  I 
cannot  pass  the  commandment  of  the  Lord,  to  do  good  or 
bad  of  mine  own  mind;  what  the  Lord  shall  command,  that 
same  will  I  speak.  Moses  was  bid  to  tell  Pharaoh,  The 
Lord  God  of  the  Hebrews  hath  sent  me  unto  thee,  Exod. 
vii.  Christ  called  James  and  John,  the  sons  of  Zebedee, 
Boanerges,  which  is,  the  sons  of  thunder,  because  they 
should  not  flatter,  but  raise  tempests,  and  lighten  and  thun- 
der in  the  ears  and  hearts  of  their  hearers. 

St.  Paul  saith,  I  am  not  ashamed  of  the  gospel  of  Christ, 
for  it  is  the  power  of  God  unto  salvation  to  every  one  that 
believeth.  It  is  the  word  of  God,  and  shall  endure  for  ever. 
He  hath  not  given  us  the  spirit  of  fear  to  flatter,  but  the 
spirit  of  might  and  of  power,  to  speak  roughly  and  cour- 
ageously where  occasion  so  requires;  and  therefore  saith, 
If  I  would  please  men,  I  were  not  the  servant  of  Christ. 
But  I  preach  God's  doctrine,  and  not  the  doctrine  of  men. 

1  seek  to  please  God,  and  not  men. 

The  Pharisees  sought  to  please  men,  and  to  deceive  the 
people.  They  taught  them  to  walk  in  the  ways  of  their 
forefathers;  to  believe  as  they  believed;  to  do  as  they  had 
done.  They  flattered  them,  and  said,  You  are  the  church 
of  God;  you  are  God's  people;  you  are  the  sons  of  Abra- 
ham; you  cannot  err;  you  cannot  be  deceived.  They  that 
in  this  sort  flatter  the  people  and  deceive  them,  they  serve 
not  Jesus  Christ,  but  their  belly,  and  through  flattery  and 
fair  speech  seduce  the  hearts  of  the  simple. 

Nor  coloured  covetousness.  The  scribes  and  the  phari- 
sees  devoured  widows'  houses,  under  pretence  of  their  long 
prayers.  They  prayed,  and  made  money  of  their  prayers; 
they  gave  alms,  and  made  money  of  their  almsgiving;  they 
fasted,  and  made  money  of  their  fasting.  This  did  the 
scribes  and  the  pharisees;  their  doings  continue  still.  They 
are  dead;  their  name  is  taken  away;  but  their  profession 
abideth.  As  they  made  gains  of  their  prayers,  and  alms,  and 
fasting,  so  do  some  now  make  great  gains,  and  wax  rich 
under  pretence  of  holiness.  They  have  brought  in  a  profes- 
sion of  wilful  chastity,  and  have  forbidden  marriage  in  some 


112  Jewell. — On  the  First  Epistle 

whole  estates  of  men.  No  doubt  chastity  is  a  holy  thing; 
but  they  have  given  license  for  money,  to  such  as  would,  to 
forsake  their  vow  of  chastity.  They  have  forbidden  to  eat 
certain  meats  upon  certain  days.  God  left  meats  as  free  to 
the  choice  of  every  man,  as  he  left  his  sun  to  shine  freely  to 
the  use  of  all  men.  And  they  make  free  liberty  for  money, 
to  eat  what  every  man  liketh.  They  make  money  of  purga- 
tory, money  of  pardons,  and  money  of  their  masses.  They 
make  money  of  Peter  and  of  Paul,  of  the  apostles  and  mar- 
tyrs, and  of  Christ  himself.  These  are  they  of  whom  St. 
Peter  speaks :  Through  covetousness  shall  they  with  feigned 
words  make  merchandise  of  you,  2  Pet.  ii.  One  saith  of 
them,  The  court  of  Rome  careth  not  for  that  sheep  which 
hath  no  fleece.  I  will  not  lay  forth  at  large,  how  they  do 
all  things  for  covetousness.  I  have  no  pleasure  in  speaking 
ill.  God  grant  us  so  to  deliver  the  gospel  aright,  that  we 
use  not  the  truth  of  God  for  a  cloak  of  covetousness. 

Neither  sought  we  praise  of  men  ;  neither  of  you  nor 
of  others.  This  is  another  hinderance  of  the  course  of  the 
gospel,  when  the  ministers  thereof  love  the  praise  of  men 
more  than  the  praise  of  God.  How  can  ye  believe,  saith 
Christ,  who  receive  honour  one  of  another,  and  seek  not  the 
honour  which  cometh  of  God  alone?  John  v.  How  far  the 
apostle  was  from  this  ambition  it  appeared ;  for  he  was  re- 
viled and  evil  spoken  of,  and  counted  the  filth  and  outcast 
of  the  world. 

Verse  7.  When  we  might  have  been  chargeable  as  the 
apostles  of  Christ;  hut  we  were  gentle  among  you.,  even 
as  a  nurse  cherisheth  her  children. 

8.  Thus  being  affectioned  to  you.,  our  good  irill  was  to 
have  dealt  unto  you  not  the  gospel  of  God  only.,  hut  also 
our  own  souls,  because  ye  were  dear  unto  us. 

9.  For  ye  remember,  brethren,  our  labour  and  travail; 
for  we  laboured  day  and  night,  because  we  would  not 

be  chargeable  unto  any  of  you,  and  preached  unto  you 
the  gospel  of  God. 

10.  You  are  witnesses,  and  God,  how  holily,  and  justly, 
and  unblamably,  we  behaved  ourselves  among  you  that 
believe. 

I  might  have  required  meat  and  drink,  and  other  things 
necessary  at  your  hands ;  for  who  feedeth  a  flock,  and  eateth 
not  of  the  milk  of  the  flock?  Who  plantelh  a  vineyard, 
and  eateth  not  of  the  fruit  thereof?     Who  goeth  a  warfare 


11.  11,  12.]  to  the  Thessalonians.  113 

at  any  time  at  his  own  cost?  Who  muzzleth  the  mouth  of 
the  ox  that  treadeth  out  corn  ?  We  plant  the  vineyard  of 
the  Lord  of  hosts  ;  we  feed  Christ's  flock  ;  we  go  to  warfare, 
and  stand  in  the  watch  and  defence  of  your  safety.  We  are 
the  poor  oxen  that  tread  out  the  corn,  which  feed  you  to 
salvation.  We  are  your  servants  ;  we  labour  to  do  you 
good ;  we  are  ordained  to  minister  in  the  church  of  God. 
It  were  great  reason  we  should  reap  your  carnal  things,  who 
have  sown  to  you  spiritual  things.  The  workman  is  worthy 
his  wages;  yet  taught  I  the  gospel  freely,  and  without  re- 
ward ;  and  was  ready  to  give  my  blood,  my  life,  and  my 
soul  out  of  my  body,  for  your  sakes.  What  could  you  ask 
of  me  more?  What  greater  gift  could  I  bestow  upon  you? 

Verse  11.  And  ye  know  how  that  we  exhorted  you,  and 
comforted,  and  besought  every  one  of  you,  as  a  father 
his  children, 

12.  That  ye  would  walk  worthy  of  God,  who  hath  called 
you  to  his  kingdom  and  glory. 

I  took  care  of  you  as  of  mine  own  soul,  and  dealt  with 
you  by  all  ways  of  comfort  and  exhortation,  that  you  would 
take  heed  unto  yourselves,  and  your  calling.  I  put  you  in 
mind  that  you  were  placed  in  the  midst  of  the  unfaithful 
people  which  knew  not  God  ;  and  that  they  watched  you, 
and  your  doing.  That  their  eye  was  upon  your  household, 
your  wives,  your  servants,  and  your  children,  upon  your- 
selves, and  your  words,  to  espy  if  they  might  find  any  occa- 
sion to  speak  evil  of  you.  I  besought  you  by  the  glorious 
coming  of  our  Lord  and  Saviour  Jesus  Christ,  that  the  name 
of  God  might  not  be  ill  spoken  of  through  you.  You  cannot 
deny  this ;  you  must  needs  confess  you  have  thus  been 
taught ;  ignorance  cannot  be  your  excuse.  What  remains, 
then,  but  that  you  perform  it?  For  the  servant  that  know- 
eth  his  master's  will,  and  doeth  it  not,  shall  be  beaten  with 
many  stripes. 

As  a  father  his  children.  W'hat  manner  of  care  is  it  that 
a  father  takes  of  his  children?  Many  men  are  fathers  of 
children,  but  what  man  takes  the  care  he  ought  to  take  for 
them  ?  Pastors  or  teachers  of  the  people  should  be  affected 
towards  their  people,  as  fathers  are  to  their  own  children. 

Let  such  as  are  fathers  and  have  children,  know  in  what 
sort  they  must  be  careful.  Your  children  are  a  good 
blessing  of  God  ;  they  are  members  of  the  body  of  Christ, 

JEWELL.  11 


114  Jewell. — On  the  First  Epistle 

and  the  sons  of  God.  The  kingdom  of  heaven  belongs  lo 
them  ;  God  hath  appointed  his  angels  to  guide  and  lead 
them,  and  to  shield  them  from  evil ;  and  their  angels  are 
in  the  presence  of  God,  and  behold  the  face  of  their  Father 
which  is  in  heaven.  They  are  fresh  plants  of  the  church — 
who  knows  what  necessary  instruments  they  may  be  in  the 
commonwealth,  and  in  the  house  of  God?  It  is  not  enough 
to  feed  them,  and  to  nourish  their  bodies  with  necessary 
sustenance  ;  for  this  the  heathen  do,  that  know  not  God  ; 
and  the  savap^e  and  brute  beasts,  and  the  birds,  which  have 
no  understanding.  They  breed  up  their  young  ones,  and 
are  tender  and  painful  to  provide  for  them.  The  ass, 
though  she  be  dull,  the  bear  and  lion,  though  they  are  wild 
and  cruel,  yet  seek  they  far  and  near  to  get  wherewith  to 
help  their  young.  Therefore  if  there  be  any,  or  can  be 
any,  that  forsakes  and  leaves  his  own,  he  is  more  beastly 
than  the  foolish  ass,  and  more  unnatural  than  most  cruel 
bears,  and  lions,  and  tigers. 

But  in  this  part,  men  are  for  the  most  part  over-careful. 
For  this  cause  many  build  their  houses  with  blood,  and 
seek  possessions  by  iniquity;  they  join  house  to  house,  and 
field  to  field,  and  will  dwell  alone  upon  the  earth  ;  they 
oppress  the  poor  and  needy,  and  do  wrong  to  the  widow 
and  the  fatherless  ;  they  make  money  their  god,  and  spoil 
one  another,  and  all  to  provide  for  their  children.  This  is 
the  cover  and  cloak  for  all  their  mischief — they  may  not 
leave  their  children  unprovided  for.  Unhappy  are  the  fa- 
thers, who  in  this  sort  care  for  their  children,  by  the  ruin  and 
spoil  of  the  needy  and  innocent,  and  so  break  the  command- 
ment of  God  ;  for  their  portion  shall  be  with  the  wicked  in 
the  lake  that  burneth  with  fire  and  brimstone.  And  un- 
happy are  their  children,  because  they  are  partakers  of  their 
fathers'  wickedness,  and  therefore  shall  also  be  partakers  of 
punishment  with  them.  The  prophet  David  saith.  Psalm 
xxxvii.  I  have  seen  the  wicked  strong,  and  spreading  him- 
self like  a  green  bay-tree  :  yet  he  passed  away,  and  lo  !  he 
was  gone ;  and  I  sought  him,  but  he  could  not  be  found. 
His  root  was  deep ;  his  stock  strong ;  his  branches  broad  ; 
he  spread  over  and  shadowed  the  whole  country,  yet  he 
passed  away!  He  departed,  his  sons  died,  his  house  soon 
decayed,  and  his  name  was  in  a  little  time  quite  forgotten  ! 

Oh  !  how  much  better  then  is  it  to  furnish  the  minds 
of  your  children,  and  to  instruct  them  in  godliness;  to 


II.  11,  12.]  to  til c  The&salonians.  115 

teach  them  to  know  God,  to  lead  their  life  virtuously ;  and 
to  rebuke  them,  and  correct  them  for  dealing  ill ! 

The  beginning  of  wisdom  is  the  fear  of  God.  Let  them 
then  learn  what  that  good  and  acceptable  will  of  God  is. 
Show  them  the  way  in  which  they  should  walk,  that  they 
go  neither  to  the  right  hand,  nor  to  the  left.  The  word  of 
God  is  pure,  and  giveth  understanding  to  the  simple;  it  is 
a  light  to  their  footsteps ;  it  teaches  those  that  are  young 
to  amend  their  ways. 

When  Christ  came  into  Jerusalem,  the  young  children 
received  him.  They  cried,  Hosannah  to  the  Son  of  David! 
Blessed  is  he  that  cometh  in  the  name  of  the  Lord !  Christ 
giveth  witness  of  them:  By  the  mouth  of  babes  and  suck- 
lings hast  thou  set  forth  thy  praise.  Matt.  xxi.  The  words 
of  the  little  and  simple  children  were  able  to  confound  the 
wisdom  of  the  pharisees.  Thus  were  they  taught  from 
their  cradle,  so  careful  were  their  godly  parents  for  them. 

Contrariwise,  they  cannot  have  any  wisdom,  that  despise 
the  law  of  the  Lord;  they  become  l3lind  and  wicked,  and 
abominable  in  all  their  ways ;  they  have  no  sense,  nor  feel- 
ing of  the  will  of  God ;  they  cannot  know  light  from  dark- 
ness, nor  God  from  Belial.  Such  were  the  little  children 
that  mocked  the  prophet  Elisha,  and  said  to  him.  Come 
up,  thou  bald-head;  come  up,  thou  bald-head,  2  Kings  ii. 
Their  bringing  up  was  no  better;  their  wicked  fathers  had 
taught  them  nothing  else  but  wantonness;  but  the  wrath 
of  God  fell  upon  them,  and  there  were  destroyed  by  two 
bears,  two-and-forty  of  them. 

Another  care  which  a  father  ought  to  have  of  his  children, 
is  to  lead  them  up  in  the  study  of  virtue  and  of  godly  life. 
Blessed  are  the  pure  in  heart,  for  they  shall  see  God,  Matt.  v. 
They  who  keep  not  this  way,  are  the  children  of  wrath. 
Herein  standeth  the  whole  profession  of  a  Christian  life: 
For  God  hath  not  called  us  to  uncleanness,  but  unto  holi- 
ness, 1  Thess.  iv.  This  is  the  will  of  God,  and  this  is  our 
promise  made  unto  him,  that  we  serve  him  in  holiness  and 
righteousness  all  the  days  of  our  life,  that  we  increase  in 
virtue,  and  grow  from  grace  to  grace. 

A  good  and  loving  father,  who  sends  his  son  to  a  danger- 
ous journey,  either  by  sea  or  land,  first  instructs  him  with 
advice,  and  tells  him  in  what  sort  he  shall  avoid  perils. 
Take  heed,  saith  he,  the  way  is  perilous  which  thou  must 
pass ;  the  sea  is  terrible,  the  waves  rise  up  as  high  as  hea- 
ven, and  by  and  by  thou  shalt  see  a  pit  as  low  as  hell.    The 


116  Jewell. — On  the  First  Epistle 

sands  may  swallow  thee,  the  rocks  may  destroy  thee,  thou 
shalt  pass  by  huge  mountains,  and  through  wildernesses, 
where  thieves  will  assault  thee;  thy  heart  will  quake,  thou 
shalt  cry  for  succour,  and  find  no  man  to  help  thee.  In 
these  places  hath  many  a  good  man's  child  been  cast  away. 
O  take  heed,  my  son,  thou  art  the  staff  and  the  comfort  of 
mine  age;  if  ought  come  to  thee  otherwise  than  well,  I 
shall  soon  after  end  my  days  in  sorrow. 

If  a  father  be  thus  careful,  that  his  child  should  escape 
worldly  dangers,  he  must  be  more  careful  of  spiritual  dan- 
gers, in  which  whosoever  is  lost,  is  lost  for  ever.  Therefore 
thus  will  he  say  to  him:  O  my  son,  understand  what  God 
hath  done  for  thy  sake;  take  heed  to  thyself;  the  world  is 
all  over  strewed  with  snares.  The  devil  rangeth,  and  seek- 
eth  whom  he  may  devour;  give  no  ground  to  him,  but  resist 
him,  and  he  will  flee  from  thee.  Be  strong  in  faith ;  the 
name  of  the  Lord  is  a  strong  tower  of  defence ;  call  upon 
him  in  the  day  of  thy  trouble,  and  he  will  deliver  thee ;  he 
will  give  thee  of  his  Spirit. 

Take  heed,  my  son,  and  be  not  deceived ;  let  no  wilful- 
ness cast  thee  away.  If  sinners  entice  thee,  be  not  a  com- 
panion of  them  in  wickedness.  Fashion  not  thyself  to  the 
likeness  of  this  world,  for  the  world  passeth  away,  and  the 
lust  thereof.  He  that  loveth  this  world,  the  love  of  God 
is  not  in  him.  Be  not  like  unto  them  that  perish.  Thou 
wast  conceived  and  born  in  sin ;  thou  art  by  nature  the 
child  of  wrath  ;  but  God  made  thee  meet  to  be  partaker  of 
the  inheritance  of  the  saints  in  light,  and  hath  delivered 
thee  from  the  power  of  darkness,  and  hath  translated  thee 
into  the  kingdom  of  his  dear  Son.  Receive  not  this  grace 
in  vain  ;  cast  away  the  works  of  darkness,  and  put  on  the 
armour  of  light.  Be  renewed  in  thy  heart,  and  in  thy 
spirit,  that  it  may  appear  I  have  been  careful  for  thee. — 
Thus  a  good  father  seeks  to  train  up  his  son,  and  to  nur- 
ture him. 

Besides  these,  fathers  must  also  be  careful  for  their  chil- 
dren, to  give  them  correction  and  chastisement.  God 
knoweth  the  mould  of  man's  heart;  he  seeth  our  inward 
parts  ;  he  said  in  the  beginning,  The  imagination  of  man's 
heart  is  evil  from  his  youth.  He  saw  that  all  the  imagina- 
tions of  the  thoughts  of  his  heart  were  only  evil  continually, 
Gen.  vi.  viii.  Behold  man's  nature,  and  consider  it  even 
from  our  first  birth  ;  how  full  of  affections,  how  wayward  in 
the  young  child,  which  lieth  in  the  cradle  !    His  body  is  but 


11.11,12.]  to  the  Thessalonians.  117 

small,  but  he  hath  a  great  heart,  and  is  altogether  inclined 
to  evil;  and  the  more  he  increases  in  reason  by  years,  the 
more  he  grows  proud,  froward,  wilful,  unruly  and  disobe- 
dient. W  this  sparkle  be  suffered  to  increase,  it  will  rage 
over,  and  burn  down  the  whole  house.  We  are  not  born 
good,  but  by  education  we  are  changed,  and  become  good. 

Therefore  the  wise  man  saith,  Prov.  xxii.  Foolishness  is 
bound  in  the  heart  of  a  child,  but  the  rod  of  correction  shall 
drive  it  away  from  him.  And  again,  chap.  xxix.  The  rod 
and  correction  give  wisdom;  but  a  child  set  at  liberty, 
maketh  his  moiher  ashamed.  And  in  the  same  chapter, 
Correct  thy  son,  and  he  will  give  thee  rest,  and  v/ill  give 
pleasures  unto  thy  soul.  He  that  spareth  the  rod  hateth  the 
child;  for.  If  thou  bring  up  thy  son  delicately,  he  shall  make 
thee  afraid;  and  if  thou  play  with  him,  he  shall  bring  thee 
to  heaviness.  Also  "  Bow  down  his  neck  whilst  he  is  young, 
and  beat  him  on  the  sides  whilst  he  is  a  child,  lest  he  wax 
stubborn,  and  be  disobedient  unto  thee,  and  bring  sorrow  to 
thine  heart,  saith  the  book  of  Ecclesiasticus  xxx. 

Who  hath  not  heard  the  story  of  Eli  and  his  sons?  It  is 
worthy  to  be  remembered  for  ever.  He  had  shrewd*  chil- 
dren; they  feared  not  God,  but  brake  his  commandments, 
and  offended  the  people:  their  father  heard  of  their  doings, 
but  took  no  care  for  it;  he  suffered  them,  and  let  them  alone 
so  long  that  God  grew  displeased  thereat,  and  called  unto 
Samuel,  and  said,  Behold,  I  will  do  a  thing  in  Israel, 
whereof  whosoever  shall  hear,  his  two  ears  shall  tingle.  In 
that  day  I  will  raise  up  against  Eli  all  things  which  I  have 
spoken  concerning  his  house;  when  I  begin,  I  will  also 
make  an  end.  And  I  have  told  him,  that  I  will  judge  his 
house  for  ever,  for  the  iniquity  which  he  knoweth,  because 
his  sons  run  into  a  slander,  and  he  stayed  them  not,  1  Sam. 
iii.  And  it  came  to  pass  shortly  after.  The  ark  of  God  was 
taken  by  the  Philistines,  and  the  two  sons  of  Eli,  Hophni 
and  Phineas,  died.  And  Eli  also,  when  he  heard  the  report 
thereof,  fell  from  his  seat  backward,  and  his  neck  was  bro- 
ken— such  shame  and  confusion  came  upon  him.  This 
was  the  hand  and  judgment  of  God.  In  sparing  his  chil- 
dren, he  cast  away  his  children  and  himself  altogether. 
But  Job  dealt  far  otherwise  with  his  children  ;  his  eye  was 
upon  them,  and  he  took  care  lest  they  should  offend  God. 
He  sanctified  them,  and  offered  burnt-offerings  for  them 
daily;  for  Job  thought.  It  may  be  that  my  sons  have  sin- 
*  Evil,  wicked,  mischievous. 
11* 


118  Jewell. — On  the  First  Epistle 

ned,  and  blasphemed  God  in  their  hearts,  Job  i.  There- 
fore he  prayed  for  them  :  My  sons,  saith  he,  are  young 
and  tender,  and  lack  discretion  ;  the  ways  wherein  they 
walk  are  slippery,  they  may  soon  be  deceived,  and  run  into 
danger.  O  Lord,  be  thou  their  guide,  be  thou  unto  them 
a  tower  of  defence,  let  thy  Holy  Spirit  go  before  them  to 
direct  them  m  all  their  ways. — So  mindful  was  he  of  his 
children. 

Infancy  is  the  first  part  of  our  life,  and,  as  it  were,  the 
foundation  thereof.  Where  a  virtuous  and  a  godly  child- 
hood goeth  before,  there  a  godly  and  virtuous  age  follows 
after.  Contrariwise,  when  the  fathers  are  not  careful  to 
teach  their  children  to  know  God,  and  to  know  themselves; 
when  they  do  not  breed  them  up  in  virtue,  nor  reprove  them 
when  they  do  amiss,  they  become  corrupt  in  their  under- 
standing, and  abominable  in  their  doings,  void  of  all  know« 
ledge  and  grace,  and  of  reverence,  or  feeling  of  nature. 

Verse  13.  For  this  cause  also  thank  ive  God,  without 
ceasing,  that  when  you  received  of  us  the  word  of  the 
preaching  of  God,  ye  received  it  not  as  the  word  of  men, 
but  as  it  is  indeed,  the  word  of  God,  which  also  work- 
eth  in  you  that  believe. 

As  the  minister's  duty  is  to  teach  the  word  of  God,  and 
divide  it  aright,  without  deceit  or  guile,  so  ought  the  people 
to  receive  it  with  reverence,  and  to  give  obedience  unto  it. 
But  herein  have  we  not  power  of  ourselves,  our  readiness 
Cometh  of  God ;  unless  it  please  God  to  work  within  us,  and 
to  remove  the  vail,  and  to  mollify  our  hearts;  whatsoever 
we  hear,  it  moves  us  not,  it  helps  not  our  unbelief,  it  brings 
us  not  to  the  obedience  of  Christ. 

If  an  earthly  prince  speak,  or  send  message  unto  us,  we 
give  all  show  of  reverence,  and  hear  him  with  all  diligence. 
This  word  is  not  of  flesh  and  blood  ;  it  proceeds  not  from 
kings,  or  emperors,  or  from  parliament,  or  from  councils  of 
men  ;  but  from  God  the  Father,  and  from  Jesus  Christ. 
When  this  word  is  read,  princes  and  emperors  stand  up, 
and  lay  down  their  swords,  and  uncover  their  heads,  and 
bow  their  bodies,  and  do  reverence,  because  they  know  it  is 
the  word  of  God,  which  God  himself  uttered;  that  it 
should  be  as  the  dew  of  heaven  to  moisten  our  souls;  as  a 
well  of  water  springing  up  to  everlasting  life ;  as  a  savour 
of  hfe  unto  life;  and  the  very  power  of  God  unto  salvation. 


II.  14.]  to  the  Tkessalonians.  119 

to  every  one  that  believeth.  Without  this  word  we  can  re- 
ceive no  comfort,  we  cannot  see  the  light,  nor  grow  in  faith, 
nor  abide  in  the  church  of  God.  It  is  the  word  of  recon- 
ciliation. By  it  God  maketh  atonement  between  himself 
and  the  sons  of  men. 

Therefore,  when  the  epistles,  the  psalms,  and  the  gospel, 
are  read  in  our  hearing,  let  us  remember  whose  word  we 
hear.  Let  us  think  thus  with  ourselves  :  These  are  the 
words  of  our  gracious  God.  My  God  openeth  his  mouth 
from  heaven  above.  He  speaketh  to  me,  that  I  may  be 
saved  ;  he  speaketh  to  me,  to  keep  me  from  error  ;  to  com- 
fort me  in  the  adversities  and  troubles  of  this  life,  and  to 
lead  me  to  the  life  to  come. 

What  is  the  cause  why  so  many  so  little  regard  the  word 
of  God,  why  they  doubt  it  and  suspect  it?  why  they  are  so 
soon  weary  of  it,  and  bear  it  not  that  reverence  which  be- 
longeth  to  it?  Because  they  think  not,  neither  from  whom 
it  Cometh,  nor  with  whose  blood  it  is  sealed,  nor  to  whose 
benefit  it  is  written.  Let  us  not  be  ashamed  to  give  place 
to  the  word  of  God,  to  awake  our  senses,  and  to  submit 
them,  and  our  wisdom,  and  learning,  and  bodies  and  souls 
unto  it.  Let  us  not  harden  our  hearts.  Let  us  humble 
ourselves  before  God,  and  say.  Behold,  here  am  I;  let  him 
do  to  me  as  seemeth  good  in  his  eyes,  2  Samuel  xv. 

Which  also  worketh  in  you  that  believe.  Whosoever 
heareth  the  words  of  God  and  doeth  them  not,  shall  be 
likened  to  a  foolish  man  that  builded  his  house  upon  the 
sand.  If  ye  know  these  things,  saith  Christ,  blessed  are 
ye,  if  ye  do  them,  John  xiii.  The  same  word  of  God 
which  Paul  taught  the  Thessalonians,  which  was  preached 
by  Peter  and  the  rest  of  the  apostles  to  the  faithful,  which 
Christ  received  of  his  Father,  and  delivered  to  his  church, 
is  this  day,  by  the  mercy  of  God,  purely  and  truly  set  down 
unto  you.  By  it  you  are  required  to  amend  your  lives,  and 
are  comforted  in  the  promises  of  God  for  the  forgiveness  of 
your  sins.  If  there  be  any,  in  whom  it  worketh  not  this 
effect,  if  there  be  any  who,  though  they  hear  it,  believe  it 
not,  nor  are  thereby  renewed  in  their  minds;  it  is  a  token 
that  they  have  not  received  the  love  of  the  truth  of  the  gos- 
pel ;  they  despise  the  word  of  salvation,  and  it  shall  judge 
them  in  that  day. 

Verse  14.    For,  brethren,  you  are  become  followers  of 
the  churches  of  God,  which  in  Judea  are  in  Ohrist  Jesus, 


^ 


1 2d  Jewell. — On  th  e  First  Epistle 

because  ye  have  also  suffered  the  same  things  of  your 
own  countrymen^  even  as  they  of  the  Jews; 

15.  Who  both  killed  the  Lord  Jesus,  and  their  own  pro- 
phets, and  have  persecuted  us;  and  God  they  please  not, 
and  are  contrary  to  all  men; 

16.  And  forbid  us  to  preach  unto  the  Gentiles,  that  they 
might  be  saved,  to  fulfil  their  sins  always.  For  the 
wrath  of  God  is  come  on  them  to  the  utmost. 

Wherein  became  they  followers  1  In  suffering  as  they 
did.  This  is  the  badge  and  cognizance  of  the  sons  of  God. 
Christ  saith,  Luke  ix.  [f  any  man  will  come  after  me,  let 
him  deny  himself,  and  take  up  his  cross  daily,  and  follow 
me.  They  followed  others,  not  in  pleasure  and  glory,  but 
in  trouble  and  persecution.  For  that  was  the  way  of  the 
prophets,  and  apostles,  and  of  Christ  himself 

Isaiah  the  prophet  was  cut  in  sunder  with  a  saw.  What 
more  cruel  death?  His  body  was  rent,  his  bowels  torn,  and 
yet  he  not  quite  dead  !  In  such  sort  it  liked  the  cruel  tor- 
mentors to  sport  themselves.  Why?  what  had  he  done? 
He  was  a  prophet.  They  needed  no  other  matter  against 
him.  It  was  enough  that  they  found  him  to  be  a  prophet. 
Jeremiah  was  stoned  to  death.  Wherefore?  Because  he 
called  the  people  to  repentance,  that  they  might  be  saved  ; 
because  he  was  a  prophet.  Amos  was  slain  with  a  bar ; 
poor  old  man  !  no  reverence  given  to  his  grey  head,  no 
regard  or  pity  was  taken  of  him.  Wherefore?  Because  he 
rebuked  iniquity;  because  he  was  a  prophet.  Zacharias 
was  slain  when  he  was  in  his  prayers,  and  doing  sacrifice 
in  the  holy  place,  between  the  entrance  and  the  altar. 
Wherefore?  Because  he  declared  the  truth;  because  he 
was  a  prophet. 

This  hath  been  the  malice  and  hatred  of  the  devil.  The 
prince  of  the  darkness  of  this  world  hath  raged  so,  even 
from  the  beginning.  By  this  means  he  hath  sought  to  de- 
face the  truth  and  glory  of  God,  and  to  establish  his  own 
kingdom  in  shedding  the  blood  and  murdering  the  saints 
of  God. 

The  churches  of  God  in  Judea  were  miserably  vexed  and 
afflicted,  they  were  hated  of  all  men,  and  counted  unwor- 
thy of  life.  Wherefore?  Because  they  turned  to  the  true 
and  living  God,  and  beh'eved  in  the  name  of  Jesus  Christ. 
Therefore  they  were  stript,  spoiled,  beheaded,  quartered, 
drowned,  burnt,  and  put  to  most  reproachful  death.    Who 


11.14 — 16.]  to  the  Thessalonians,  121 

would  become  their  followers?  Who  would  willingly  learn 
to  be  so  persecuted,  and  made  gazing-stocks  to  all  the  world? 
Yet  this  discouraged  not  the  Thessalonians.  They  were  a 
thousand  miles  distant  from  Judea,  but  were  joined  in  the 
fellowship  of  the  gospel,  and  in  brotherly  love  unto  them. 
They  heard  of  their  mildness  and  of  their  constancy,  and 
were  stirred  up  by  their  example.  They  hearkened  after 
them,  and  were  careful  for  them,  as  for  their  brethren,  and 
the  members  of  the  same  body. 

You  have  heard  what  numbers  of  late  have  been  perse- 
cuted, and  put  to  death,  among  us.  Wherefore?  Because 
they  turned  from  idols  to  serve  God,  as  he  hath  commanded, 
and  put  their  trust  in  him.  You  have  heard  how  patiently 
and  meekly  they  went  to  their  death,  and  what  a  plentiful 
harvest  God  hath  raised  of  their  blood.  For  the  death  of 
his  saints  is  precious  in  the  sight  of  the  Lord.  Their  blood 
cannot  be  spent  in  vain.  We  must  remember  their  patience 
and  zeal,  and  the  cause  why  they  suffered.  We  must  not 
despise,  or  set  light  by  the  gospel  of  Jesus  Christ,  for  which 
they  so  joyfully  gave  their  lives. 

And  it  is  not  enough  that  we  are  mindful  of  such  exam- 
ples as  we  have  had  at  home.  We  must  also  carefully  con- 
sider of  other  churches  abroad.  God  hath  kindled  a  fire, 
he  will  have  it  burn.  Oh  !  what  torments  do  our  brethren 
daily  suffer!  What  cruelty  is  devised  daily  against  them!  I 
speak  not  of  death  only,  but  of  rackings,  and  wonderful 
extremities  more  painful  than  death.  Wherefore  are  these 
things  done  unto  them  ?  Because  they  are  turned  to  the  true 
and  living  God,  and  believe  in  the  name  of  Jesus  Christ. 
Some  they  hang  by  the  hands,  and  draw  up  with  a  pulley, 
and  bind  great  weights  of  lead  at  their  heels,  to  rend  them, 
and  tear  their  bodies  asunder.  Some  they  have  tied  to 
great  pieces  of  timber,  and  have  put  fire  at  the  soles  of  their 
feet.  They  have  opened  their  mouths,  and  made  them 
draw  in  lawn  into  their  body,  a  thing  most  cruel,  and  yet 
which  they  have  practised;  the  manner  whereof  hath  been 
thus  reported ;  They  lay  it  so  far  in  the  mouth  that  a  man's 
breath  easily  draweth  it  into  his  body,  and  so  it  is  conveyed 
into  the  stomach.  When  it  is  well  settled  then  comes  the 
tormentor,  and  takes  the  lawn  by  the  other  end,  and  rashes 
it  suddenly,  with  such  a  force,  as  it  seems  he  doth  pluck 
out  the  very  heart  and  entrails.  Such  a  rare  and  strange 
kind  of  cruelty,  as  is  not  practised  upon  most  notorious 
rebels  and  traitors.  As  for  death,  forty  or  fifty  at  one  time 


122  Jewell. — On  the  First  Epistle 

have  been  heaped  together,  and  burnt  in  one  fire.  They 
have  set  upon  the  servants  of  God,  and  compassed  the 
church  where  they  have  assembled  together  to  pray  unto 
God,  and  murdered  them  in  their  innocency,  while  they 
lifted  up  pure  hands  unto  God.  The  French  king,  by  the 
counsel  of  such  as  hate  the  gospel  of  Christ,  sent  his  cruel 
soldiers,  and  murdered  his  subjects  at  Valois.*  He  over- 
threw their  houses,  burnt  their  towns,  destroyed  man,  wo- 
man, and  child;  spoiled  their  corn,  and  rooted  up  their  trees. 
He  wasted,  defaced,  and  unpeopled  it,  not  for  that  they  were 
thieves  or  rebels,  but  because  ihey  believed  in  the  name  of 
Christ.  Consider  how  many  have  been  murdered  in  Flanders, 
and  in  the  kingdom  of  France.  They  are  not  so  far  from  us, 
as  Judea  from  Thessalonica.  They  join  next  unto  us.  God 
is  blessed  in  his  saints,  and  holy  in  all  his  works,  no  cru- 
elty is  able  to  quench  his  truth.  There  is  no  counsel,  which 
shall  prevail  against  the  Lord.  He  giveth  increase,  and 
placeth  children  instead  of  their  fathers.  The  more  are 
slain  by  the  enemies,  the  more  spring  up,  by  the  working 
of  his  Spirit.  The  more  are  hewn  down,  the  more  multiply. 
We  may  not  be  strangers  in  this  case.  It  behoves  us  to 
consider  the  afflictions  of  our  brethren.  They  belong  unto 
us.  We  must  pray  to  God  for  them,  that  he  will  put  an 
end  to  their  miseries ;  otherwise,  we  have  not  the  Spirit  of 
God,  we  bear  no  love  nor  care  for  his  house. 

Of  your  countrymen.  This  was  the  greatest  and  hea- 
viest part  of  their  troubles.  For  what  a  heart's  grief  is  it 
to  the  Father,  if  his  son  rise  up  against  him!  or  to  the  son, 
to  see  his  father  ready  to  betray  him,  and  to  seek  his  blood  ! 
Where  this  is  done,  he  will  say,  O  father,  I  am  thy  son ; 
alas  !  what  have  I  done  to  have  thy  displeasure  ?  death  is 
bitter,  but  thy  displeasure  is  more  bitter  than  death.  It 
were  a  cruel  thing  that  any  man  should  kill  another ;  what 
is  it  then,  if  thou  shouldest  kill  thine  own  child  ?  Yet  if 
thou  art  so  bent,  take  my  life  and  spare  my  conscience ; 
spare  my  soul,  that  I  may  deliver  it  up  into  His  hands  who 
hath  given  it  me ;  I  would  be  obedient  unto  thee,  thou  art 
my  father,  but  I  may  not  disobey  God.  He  is  the  Father 
of  fathers.     He  hath  said.  Matt.  x.  He  that  loveth  father 

*  The  Waldcnscs,  had  suffered  severe  persecutions  a  few  years  be- 
fore this  was  written,  and  horrid  cruelties  were  at  that  time  perpe- 
trated by  the  Spanish  g^overnment  upon  the  Protestants  in  Flanders. 
The  massacre  of  St.  Bartholomew  took  place  about  the  same  pe- 
riod. Tlie  cruel  torments  mentioned  in  the  preceding  page  were 
commonly  inflicted  by  the  Inquisition. 


II.  14 — 16.]  to  the  Thessalonians.  123 

or  mother  more  than  me,  he  is  not  worthy  of  me.  It  is  a 
miserable  case  when  persecution  groweth  so  hot  that  the 
child  is  driven  to  forsake  his  father,  or  the  father  his 
child;  yet  so  doth  the  world  blind  many,  and  Satan  so  pos- 
sesses their  hearts,  that  he  turns  their  love  into  hatred,  and 
shuts  up  their  senses,  and  chokes  and  dams  up  the  springs 
of  nature.  They  become  so  blind  and  so  insensible,  that 
they  neither  feel  their  own  flesh,  nor  know  their  own  blood. 
They  think,  in  so  doing,  they  do  God  good  service!  They 
are  enemies  to  the  truth.  They  are  the  enemies  of  the  cross 
of  Christ,  their  end  is  destruction. 

And  forbid  vs  to  preach  unto  the  Gentiles,  that  they 
might  he  saved.  This  is  the  end  whereunto  the  gospel  is 
given,  that  the  people  should  be  saved.  St.  Paul  saith, 
I  Tim.  ii.  God  willeth  that  all  men  shall  be  saved,  and 
come  to  the  knowledge  of  the  truth.  Therefore  our  Saviour 
appointed  his  apostles  to  this  office  of  preaching  his  word, 
saying,  Go  and  preach  the  gospel  unto  all  nations.  Go 
unto  the  lost  sheep  of  Israel.  He  saith,  It  is  not  the  will 
of  my  Father,  that  one  of  these  little  ones  should  perish. 
Whosoever  believeth  and  shall  be  baptized,  shall  be  saved. 
St.  James  exhorteth  the  faithful;  Receive  with  meekness 
the  word  that  is  grafted  in  you,  which  is  able  to  save  your 
souls.  By  it  we  hear  the  sweet  voice  of  our  Saviour; 
Come  unto  me  all  ye  that  travail,  and  be  heavily  laden, 
and  I  will  refresh  you.  Matt.  xi.  By  it  we  hear  the  merciful 
calling  of  God  ;  Turn  unto  me,  and  ye  shall  be  saved. 
By  it  we  are  warned  to  depart  from  the  company  of  such  as 
are  enemies  to  the  truth,  and  to  have  no  fellowship  with  the 
unfruitful  works  of  darkness;  Save  yourselves,  saith  St. 
Peter,  Acts  ii.  from  this  froward  generation.  By  it  we  are 
taught  to  believe  that  Jesus  Christ  is  the  Son  of  God,  tliat 
his  name  is  Jesus,  because  he  shall  save  his  people  from 
their  sins,  and  that  there  is  not  salvation  in  any  other  be- 
sides him.  For  faith  cometh  by  hearing,  and  hearing  by 
the  word  of  God.  This  is,  therefore,  the  duty  of  the 
preacher,  to  preach  unto  the  people,  that  so  they  may  be 
saved;  that  they  may  know  the  ways  of  God;  that  they 
may  repent  them  of  their  sins,  and  be  renewed  unto  god- 
liness. 

Who  would  think  there  were  any  that  would  hinder  the 
course  of  the  gospel,  or  forbid  to  preach  it  unto  the  people? 
The  apostle  here  lays  that  fault  to  the  Jews,  that  they  for- 
bid him  to  preach  to  the  Gentiles.     The  same  fault  Christ 


124  Jewell. — On  the  First  Epistle 

found  in  the  scribes  and  pharisees;  Wo  be  loyou,  interpret- 
ers of  the  law,  for  ye  have  taken  away  the  key  of  know- 
ledge; ye  entered  not  in  yourselves,  and  them  that  came  in 
ye  forbad. 

Such  there  have  been  always,  and  such  there  are  now. 
Oh  !  say  they,  why  should  the  people  know  these  things  ] 
What  should  they  meddle  with  the  Scriptures?  let  them 
do  their  business,  and  apply  to  their  occupations.  It  is 
not  reason  nor  fit  that  every  one  should  be  learned ;  when 
they  think  they  know  somewhat,  they  become  proud,  and 
devise  heresies  and  maintain  them.  As  if  God  had  not  left 
them  to  instruct  the  people,  or  as  if  the  Holy  Scriptures,  and 
not  the  malice  of  Satan,  were  the  cause  of  heresies. 

But  God  hath  said,  Deut,  xxxi.  Gather  the  people  to- 
gether, men,  and  women,  and  children,  and  thy  stranger 
that  is  within  thy  gates,  that  they  may  hear,  and  that  they 
may  learn  and  fear  the  Lord  your  God,  and  keep  and  ob- 
serve all  the  words  of  this  law.  The  prophet  David  thought 
it  meet  the  people  should  know  the  Scriptures;  therefore  he 
said.  Blessed  is  that  man  whose  delight  is  in  the  law  of  the 
Lord,  and  in  that  law  doth  exercise  himself  day  and  night. 
And  again,  Wherewith  shall  a  young  man  redress  his  ways? 
In  keeping  thy  words. 

When  Christ  himself  came  first  into  the  world  to  plant 
his  church,  he  vouchsafed  to  the  poor  and  simple  the  know- 
ledge of  his  truth,  and  showed  it  first  unto  them.  The 
first  that  had  tidings  of  his  birth  were  not  scribes  and  pha- 
risees, but  a  company  of  poor  shepherds.  The  first  that 
received  his  gospel,  and  taught  it  in  the  world,  were  not 
doctors  or  learned  men,  but  fishers,  and  toll-gatherers,  and 
of  base  condition.  The  first  that  met  him  with  triumph  at 
Jerusalem,  and  sang  Hosanna,  were  not  bishops  and 
priests,  but  babes  and  infants.  They  that  followed  him 
most  and  believed,  were  not  the  greatest  men  of  power  and 
policy,  but  such  as  the  pharisees  termed  a  cursed  people, 
which  knew  not  the  law.  The  first  that  told  the  apostles 
the  resurrection  of  Christ,  were  not  the  sagest  and  wisest 
men,  but  two  or  three  simple  women. 

The  first  that  were  converted  to  the  faith  after  his  resur- 
rection, were  not  any  of  the  great,  learned,  or  otherwise 
esteemed  and  known  among  the  people,  but  about  three 
thousand  poor,  simple  men,  so  base,  and  so  out  of  know- 
ledge, that  not  one  of  their  names  could  ever  be  known. 

Why  should  any  man  resist  the  wisdom  of  God;  and 


II.  U— 16.]  to  the  Thessalonians.  125 

deny  the  people  the  bread  whereon  they  should  feed,  the 
light  by  which  they  may  safely  walk,  the  hearing  and  read- 
ing of  the  word,  by  which  they  may  be  turned  to  God  from 
idols,  to  serve  the  living  and  true  God?  They  have  cruel 
hearts,  and  are  enemies  to  the  glory  of  God,  and  to  the 
salvation  of  his  people,  who  deny  them  the  know'ledge  of 
the  Scriptures. 

To  fulfil  their  sins  always.  They  have  refused  the  word 
of  reconciliation;  they  are  not  contented  that  they  have 
stoned  the  prophets,  and  killed  them  that  were  sent  to  them; 
but  they  yet  resist  the  holy  gospel,  and  devise  means  to 
keep  all  others  from  the  comfort  thereof  This  is  a  token  of 
God's  heavy  displeasure  upon  them,  that  they  repent  not 
of  their  former  evils,  but  grow  worse  and  worse. 

When  the  scribes  and  pharisees  seemed  to  mislike  the 
cruelty  of  their  fathers,  and  said,  if  they  had  been  in  their 
days,  they  would  not  have  been  partners  with  them  in  the 
blood  of  the  prophets;  our  Saviour  made  their  hypocrisy 
known — that  herein  they  should  be  like  to  their  fathers,  for 
they  should  kill  and  crucify  the  prophets  and  wise  men,  and 
scourge  them  in  their  synagogues,  and  persecute  from  city 
to  city,  and  said  to  them,  Matt,  xxiii.  Fulfil  ye  also  the 
measure  of  your  fathers. 

The  cause  of  this  judgment  of  God,  in  giving  over  the 
wicked  to  increase  the  heap  of  their  sins,  the  apostle  setteth 
down  to  the  Romans,  chap.  i.  As  they  regarded  them  not 
to  know  God,  God  delivered  them  up  to  a  reprobate  mind, 
to  do  those  things  which  are  not  convenient.  For  so  he 
sometimes  punishes  our  sins,  and  suffers  the  wicked  to  heap 
sin  upon  sin,  that  so  their  damnation  may  be  the  greater. 

For  the  wrath  of  God  is  come  on  them  to  the  utmost. 
Though  God  be  patient  and  long-suffering,  because  he 
would  have  all  men  come  to  repentance,  yet  in  whom  his 
mercy  takes  no  place  to  work  their  amendment,  upon  them 
he  pours  out  his  wrath  and  indignation  to  the  utmost.  He 
means  not,  that  all  the  whole  nation  of  the  Jews  were  so 
cast  out  of  the  favour  of  God,  that  never  any  of  them  shall 
be  saved;  for  in  another  place  he  saith,  Rom.  xi.  Hath 
God  cast  away  his  people?  God  forbid.  For  I  myself  am 
an  Israelite  of  the  seed  of  Abraham,  of  the  tribe  of  Benja- 
min. God  hath  not  cast  away  his  people  which  he  knew 
before. 

But  miserable  shall  be  their  end,  and  a  terrible  damna- 
tion shall  they  have,  whosoever  withstand  the  truth  of  God^ 

JEWELL.  12 


126  Jewell. — On  the  First  Epistle 

and  to  the  rest  of  their  wickedness  join  such  a  hatred  and 
despiteful  contempt  of  the  poor  and  simple  sort  of  the  peo- 
ple, that  they  keep  from  them  the  wholesome  words  of  doc- 
trine, and  forbid  such  as  are  willing,  to  preach  unto  them. 
This  is  their  condemnation;  that  light  came  into  the  world, 
and  they  loved  darkness  better  than  light.  They  persecute 
us,  saith  St.  Paul,  and  forbid  us  to  preach  unto  the  Gen- 
tiles, that  they  might  be  saved;  to  fulfil  their  sins  always; 
for  the  wrath  of  God  is  come  upon  them  to  the  utmost. 

Verse  17.  Forasmuch^  brethren,  as  we  were  heptfrom  you 
for  a  season,  concerning  sight,  hut  not  in  heart,  we  en- 
forced the  more  to  see  your  face  with  great  desire. 

18.  Therefore  we  would  have  come  unto  you,  I,  Paul,  at 
least  once  or  twice,  hut  Satan  hindered  us. 

He  told  them  before,  how  dearly  and  tenderly  he  loved 
them,  exhorting,  comforting,  and  beseeching  every  one  of 
them,  as  a  father  his  children.  He  taketh  care,  lest  by  any 
means  they  should  doubt  of  his  great  good  will  towards 
them  ;  and  therefore  both  witnesses  the  same,  and  shows 
them  through  what  cause  he  hath  staid  from  them ;  such 
a  zeal  and  care  had  he  over  the  people. 

Oh!  in  what  case,  then,  are  they  that  are  careless,  and 
make  no  regard  of  the  people  of  God!  who  hunt  after 
many  livings,  and  bend  not  themselves  to  do  good;  who 
serve  their  own  bellies,  and  seek  to  be  rich,  and  eat  up  the 
people  of  God  as  if  they  were  bread ;  they  cannot  say  they 
have  a  desire  to  see  the  face  of  their  flock,  and  that  their 
heart  is  with  them. 

Howsoever  they  find  time  for  other  matters,  they  can 
never  take  time  to  know  their  sheep,  and  to  do  the  work  of 
their  ministry  among  them.  They  care  not  for  them,  they 
think  not  of  them,  they  plant  not,  they  water  not,  they 
watch  not,  they  give  no  warning  of  the  dangers  at  hand, 
they  teach  them  not  to  deny  ungodliness  and  worldly  lusts, 
and  to  live  soberly  and  righteously,  and  godlily,  in  this 
present  world. 

It  were  happy  if  all  such  were  removed  out  of  the  church 
of  God.  They  destroy  the  souls  of  many,  and  lead  them  to 
destruction  by  their  negligence.  What  account  shall  they 
give  unto  God,  for  the  souls  of  their  brethren?  Where  shall 
they  stand,  or  what  shall  they  say,  when  he  shall  bid  them 
make  a  strait  account  of  their  stewardship? 

This  is  the  practice  of  Satan.     He  uses  all  means  to 


III.  1,  2.]  to  the  Tkessalonians.  127 

ensnare  us,  and  to  withdraw  us  from  that  blessed  hope. 
Sometimes  he  hinders  the  increase  of  the  gospel,  by  raising 
up  tumults,  and  disquieting  the  church  of  God,  and  stirring 
the  hearts  of  such  as  are  in  authority,  to  persecute  by  all 
means  the  teachers  of  the  gospel  of  Christ. 

Again;  when  God  giveth  peace  and  quietness  to  his 
church,  Satan  leads  the  overseers  of  the  people  to  forget- 
ful ness  of  their  duty,  to  seek  the  pleasures  and  delights  of 
this  life,  and  to  have  no  regard  to  the  work  of  the  Lord. 
Such  occasions  Ihe  devil  seeks,  to  hinder  our  salvation,  and 
to  withstand  the  truth  and  glory  of  God. 

Verse  19.  For  what  is  our  hope  or  joy  or  crown  of  rejoicing? 

Are  not  even  you  if,  in  the  presence  of  our  Lord  Jesus 

Christ  at  his  coming? 
20.    Yea,  ye  are  our  glory  and  joy. 

The  greatest  comfort  to  him  that  laboureth,  is,  to  see  that 
his  labour  comes  to  good  effect,  and  works  that  which  he 
purposed.  The  apostle  has  before  approved  his  diligence, 
and  showed  the  mercy  of  God  in  making  his  word  fruitful, 
by  opening  their  hearts,  that  it  might  sink  into  them,  and 
take  root  in  them;  therefore  now  he  exhorts  them  to  con- 
tinue steadfast,  that  so  he  may  present  them  unto  God,  and  be 
partaker  with  them  of  everlasting  glory. 

This  ought  to  be  the  care  of  all  such  as  are  ministers. 
They  should  seek  above  all  things  to  bring  the  people  to 
such  perfection  of  understanding,  and  to  such  godliness  of 
life,  that  they  may  rejoice  in  their  behalf  and  so  cheerfully 
wait  for  the  coming  of  our  Lord  Jesus  Christ. 


CHAPTER  III. 

Verse  1.  Wherefore,  since  we  could  no  longer  forbear,  ice 
thought  it  good  to  remain  at  Athens  alone; 

2.  And  have  sent  Timotheus  our  brother,  and  minister  of 
God,  and  our  labour  fellow  in  the  gospel  of  Christ  to 
establish  you,  and  to  comfort  you,  touching  your  faith. 

I  know  your  faith  in  Christ  Jesus  is  many  ways  assaulted. 
The  envious  man  will  take  all  occasions  to  sow  darnel 
among  the  Lord's  corn.  He  will  seek  to  take  away  the 
good  seed  that  is  sown  in  your  hearts.  You  are  dear  unto 
me.     Your  wounds  are  my  wounds,  and  your  grief  my 


128  Jewell, — On  the  First  Epistle 

grief.  Therefore,  since  I  myself  am  hindered,  that  I  cannot 
come  unto  you,  to  be  with  you  in  your  afflictions,  I  send 
unto  you  my  fellow-labourer  in  the  gospel.  I  have  but  one 
with  me,  whom  I  love  tenderly,  and  trust  him  as  mine  own 
soul — him  I  send  unto  you. 

I  leave  myself  destitute,  and  without  a  companion  among 
the  infidels,  here  at  Athens,  in  a  city  much  given  to  idolatry 
and  which  cannot  abide  the  name  of  Christ.  Thus  have  I 
burdened  myself  to  relieve  you,  and  taken  from  myself  to 
comfort  you.  I  have  been  careless  of  myself  and  careful  for 
you,  and  for  the  church  of  God  which  is  among  you. 

The  apostle  had  sent  Timothy  to  other  places,  to  the 
Corinthians  and  to  the  Philippians.  He  always  found  him 
constant  in  faith,  and  zealous  to  do  good  unto  the  saints; 
and  now  commends  him  to  this  congregation,  and  calls  him 
"  brother,  a  minister  of  God,  and  his  labour-fellow;"  that 
so  they  might  conceive  his  great  care  for  them,  who  sent  so 
worthy  a  man  unto  them ;  and  also  that  they  would  esteem 
him,  and  have  him  in  reputation,  to  hearken  unto  Timothy, 
and  to  do  in  all  things  as  he  should  direct  them. 

Such  as  St.  Paul  names  Timothy,  they  should  all  be, 
who  are  sent  unto  the  people.  They  must  hold  the  faith  of 
Christ  unfeignedly,  and  profess  it  boldly;  they  must  be 
called  and  allowed  of  God  to  his  service;  and  must  not  be 
idle,  but  painful,  and  labouring  to  build  up  the  house  of 
God,  and  to  gather  in  his  harvest;  that  they  may  truly  be 
called  the  ministers  of  God  and  labourers  in  the  gospel. 

They  that  are  called  to  this  service,  must  not  think  it 
enough,  that  ihey  serve  God,  as  men  of  other  trades  do; 
for  princes,  and  all  sorts  of  people,  owe  service  and  homage 
unto  God,  to  serve  him  in  holiness  and  righteousness  all 
the  days  of  their  life.  This  service  of  godly  conversation 
and  obedience,  ministers  must  also  most  carefully  perform. 
But  the  especial  service  which  belongs  to  their  calling,  is  to 
carry  the  ark  of  the  covenant  before  their  people;  to  do  their 
message  truly  when  they  are  sent;  to  teach,  to  instruct,  to 
exhort,  to  comfort,  to  rebuke  in  season  and  out  of  season ;  to 
plant,  to  weed,  to  grafF,  to  shrid,*  to  hold  up  their  hands 
and  to  pray  for  the  people :  to  do  this  service  for  kings,  for 
subjects,  for  rich,  for  poor,  for  the  wise,  for  the  simple,  for 
the  godly,  and  for  the  wicked;  to  establish  them,  and  com- 
fort them  touching  their  faith. 

Paul  often  calls    himself  the    servant  of  God  and  the 
*  To  lop. 


III.  3.]  to  the  Thessalonians.  129 

servant  of  our  Lord  Jesus  Christ.  He  rejoices  in  this  ser- 
vice, and  reckons  it  in  part  of  his  glory,  ii^  we  consider  the 
pains  and  travails  which  he  took,  we  shall  know  what  dili- 
gence all  others  that  are  called  to  the  same  service  ought 
to  show.  Thus  he  writes  of  himself,  Rom.  i.  I  am 
debtor  both  to  the  Grecians  and  to  the  barbarians,  both  to 
the  wise  men  and  the  unwise.  Therefore,  as  much  as  lieth 
in  me,  I  am  ready  to  preach  the  gospel  to  you  also  that  are 
at  Rome.  Again,  1  Cor.  ix.  Though  I  be  free  from  all 
men,  yet  have  I  made  myself  servant  unto  all  men,  that  I 
might  win  the  more.  And  unto  the  Jews  I  became  as  a 
Jew,  that  I  may  win  the  Jews ;  to  them  that  are  under  the 
law,  as  though  I  were  under  the  law,  that  I  may  win  them 
that  are  under  the  law.  I  am  made  all  things  to  all  men, 
that  I  might  by  all  means  save  some.  Again,  2  Cor.  iv. 
We  preach  not  ourselves,  but  Jesus  Christ  the  Lord,  and 
ourselves  your  servants  for  Jesus'  sake.  Again,  1  Cor.  iv. 
We  are  reviled,  and  yet  we  bless;  we  are  persecuted,  and 
yet  suffer  it.  I  serve  not  myself,  saith  he,  but  God;  I 
serve  not  to  seek  mine  own  affections,  but  to  set  forth  his 
glory. 

Thus  in  his  own  example  he  teaches  us,  that  in  the  ser- 
vice of  the  church  of  God  we  must  endure  all  pains,  and 
not  refuse  to  follow  our  calling  for  any  reproach,  or  shame, 
or  villainy,  which  may  be  wrought  against  us  by  men. 

Verse  3.  That  no  man  should  be  moved  with  these  afflic- 
tions; for  ye  yourselves  know,  that  we  are  appointed 
thereunto. 

Think  not  that  you  shall  enjoy  the  pleasures  of  this 
world,  if  you  are  the  faithful  servants  of  Christ.  Christ 
shed  his  blood  for  thee,  that  thou  shouldest  not  refuse  to 
give  thy  blood  for  him.  Drink  the  cup  of  bitter  gall, 
whereof  Christ  began  to  thee,  and  carry  thy  cross,  that  thou 
mayest  follow  him.  If  thou  be  ashamed  of  the  cross,  thou 
art  ashamed  of  Christ;  if  thou  be  ashamed  of  Christ,  he 
will  be  ashamed  of  thee  before  his  Father  in  heaven.  The 
cross  cannot  hurt  thee,  for  Christ  hath  sanctified  it  in  his 
blood. 

Behold  not  the  sword  which  striketh  thee,  but  think  on 
the  crown  of  glory,  which  thou  shalt  receive.  Gold  is 
clearer  after  it  hath  been  put  into  the  fire — be  thou  gold, 
and  the  fiery  persecution  shall  not  hurt  thee.  Let  not  the 
fear  of  death  put  out  thy  faith.  Trust  in  the  Lord ;  be 
12* 


130  Jewell — On  the  First  Epistle 

strong,  and  he  shall  establish  thy  heart.  Be  rooted  and 
built  in  Christ,  and  established  in  the  faith.  Then  shall 
thy  heart  rejoice,  and  no  man  shall  take  thy  joy  from  thee. 

Verse  4.  For  verily,  when  we  were  with  you,  we  told  you 
before,  that  we  should  suffer  tribulations,  even  as  it  came 
to  pass,  and  ye  knew  it. 

My  son,  if  thou  wilt  come  into  the  service  of  God,  stand 
fast  in  righteousness  and  fear,  and  prepare  thy  soul  to 
temptation,  Ecclesiasticus  ii.  God  giveth  us  warning  to  be 
ready  to  suffer  afflictions  for  his  name.  Proverbs  iii.  My 
son,  refuse  not  the  chastening  of  the  Lord,  neither  be 
grieved  with  his  correction.  For  the  Lord  correcteth  him 
whom  he  loveth;  even  as  the  father  the  child  in  whom  he 
delighteth.  As  many  as  I  love,  I  rebuke  and  chasten, 
saith  Christ,  Rev.  iii.  therefore  the  apostle  tells  the  He- 
brews, (xii.)  If  you  be  without  correction,  whereof  all  arc 
partakers,  then  are  ye  bastards  and  not  sons.  In  the  tenth 
of  Matthew,  our  Saviour  warns  his  disciples  hereof:  Be- 
hold, I  send  you  as  sheep  in  the  midst  of  wolves. 

Thus  God  schooleth  and  nurtureth  his  people,  that  so, 
through  many  tribulations,  they  may  enter  into  their  rest. 
Frankincense,  when  it  is  put  in  the  fire,  gives  the  greater 
perfume;  spice,  if  it  be  pounded,  smells  the  sweeter;  the 
earth,  when  it  is  torn  up  with  the  plough,  becomes  more 
fruitful ;  the  seed  in  the  ground,  after  frost,  and  snow,  and 
winter  storms,  springs  the  ranker;  the  nigher  the  vine  is 
pruned  to  the  stock  the  greater  grapes  it  yields;  the  grape, 
when  it  is  most  pressed  and  beaten,  makes  the  sweetest 
wine;  fine  gold  is  the  better  when  it  is  cast  into  the  fire; 
rough  stones  with  hewing  are  squared,  and  made  fit  for 
building;  cloth  is  rent  and  cut  that  it  may  be  made  a  gar- 
ment; linen  is  bucked,  and  washed,  and  wrung,  and  beaten, 
and  is  the  fairer. 

These  are  familiar  examples  to  show  the  benefit  and  ad- 
vantage which  the  children  of  God  receive  by  persecution. 
By  it  God  washeth  and  scoureth  his  congregation.  We 
rejoice,  saith  St.  Paul,  Rom.  v.  in  tribulations,  knowing 
that  tribulation  bringeth  forth  patience,  and  patience  expe- 
rience, and  experience  hope,  and  hope  maketh  not  ashamed. 
The  power  of  God  is  made  perfect  in  weakness;  and  all 
things  turn  unto  good  to  them  that  fear  the  Lord. 

Verse  5.  Even  for  this  cause,  when  I  could  no  longer  for- 
bear^ I  sent  him,  that  I  might  know  of  your  faith,  lest 


III.  5 — 10.]  to  the  Thessalonians.  131 

the  tempter  had  tempted  you  in  any  sort,  and  that  our 
labour  had  been  in  vain. 

6.  But  now  lately,  when  Timotheus  came  from  you  unto 
us,  and  brought  us  good  tidings  of  your  faith  and  love, 
and  that  ye  have  good  remembrance  of  us,  always  de- 
siring to  see  us,  as  we  also  do  you; 

7.  Therefore,  brethren,  we  had  consolation  in  you,  in  all 
our  affliction  and  necessity  through  your  faith. 

8.  For  noiD  are  we  alive,  if  ye  standfast  in  the  Lord. 

9.  For  what  thanks  can  we  recompense  to  God  again  for 
you,  for  all  the  joy  wherewith  we  rejoice  for  your  sakes 
before  our  God. 

10.  Night  and  day,  praying  exceedingly,  that  we  might 
see  your  face,  and  might  accomplish  that  which  is 
lacking  in  your  faith. 

The  apostle  continues  in  declaring  his  earnest  affection 
towards  them,  and  how  greatly  he  rejoiced  to  hear  of  their 
constancy  in  the  faith,  and  of  their  love  and  agreement  to- 
gether ;  for  he  feared  it  might  have  happened  to  them  as  it 
had  done  to  others.  He  preached  to  the  Galatians,  but 
they  gave  ear  to  false  apostles,  and  went  back  from  that  he 
had  taught  them.  I  am  in  fear  of  you,  saith  he,  lest  I 
have  bestowed  on  you  labour  in  vain.  And,  Ye  did  run 
well ;  who  did  hinder  you,  that  you  did  not  obey  the  truth? 
It  is  not  of  the  persuasion  of  Him  that  calleth  you.  The 
devil  hath  bewitched  you  and  beguiled  your  eyes. 

Such  is  the  subtlety  and  the  power  of  Satan  in  the  chil- 
dren of  disobedience ;  Judas  was  an  apostle  equal  with 
Peter  and  the  other  apostles ;  the  devil  entered  into  his 
heart  and  bewitched  him,  and  then  he  became  the  child  of 
destruction.  Julian  the  apostate  was  a  Christian,  and  a 
reader  in  the  church;  but  became  an  enemy  of  Christ;  and 
when  he  was  stricken  in  the  field,  by  a  miracle  from  heaven, 
he  threw  up  his  blood  in  defiance  of  Christ ;  so  had  the 
devil  bewitched  him,  and  changed  his  heart  to  wickedness. 

It  might  have  been  that  their  weakness  in  like  sort  should 
have  been  overcome,  when  the  tempter  tempted  them.  And 
so  the  gold  which  he  had  left  with  them  might  have  been 
turned  into  dross,  and  the  light  into  darkness,  and  the  king- 
dom of  God  taken  away  from  them.  For  then  had  his 
labour  been  in  vain,  and  they  had  received  the  word  to  their 
own  damnation.  For  it  had  been  better  for  them  not  to 
have  known  the  way  of  righteousness,  than,  after  they  had 


1^  Jewell, — Oil  the  First  Epistle 

known  it,  to  turn  from  the  holy  commandment  given  unto 
them. 

The  devil  is  the  tempter.  His  strength  and  practice  is 
not  always  by  force  of  arms,  but  by  subtle  persuasions  and 
other  slights.  He  reasoned  with  Eve,  why  she  would  not 
taste  of  the  fruit,  which  was  sweet,  pleasant,  and  delicate, 
and  told  the  poor  woman  God  did  nothing  but  mock  her ; 
for  God  knew  that  what  day  they  should  eat  thereof  their 
eyes  should  be  opened,  and  they  should  know  as  much  as 
God.  He  came  to  Christ,  and  said,  Command  that  these 
stones  be  made  bread  ;  and  cast  thyself  down,  if  thou  be 
the  Son  of  God ;  then  thou  shalt  be  worshipped,  and  taken 
for  a  great  prophet. 

He  tempted  David  after  this  sort ;  Why  wilt  thou  serve 
God  ?  He  hath  advanced  thine  enemies,  and  hath  forsaken 
thee,  and  left  thee  in  misery.  I  fretted,  saith  David,  Psal. 
Ixxiii,  at  the  foolish  ;  these  are  the  wicked,  yet  prosper  they 
alway  and  increase  in  riches.  Certainly  I  have  cleansed 
my  heart  in  vain,  and  washed  my  hands  in  innocency,  for 
daily  have  I  been  punished,  and  chastened  every  morning. 
Mine  heart  was  vexed  ;  so  foolish  was  I  and  ignorant,  I 
was  a  beast  before  thee.  He  tempted  Job,  the  faithful 
servant  of  God,  and  told  him,  that  he  was  righteous,  and 
holy,  and  gave  alms,  in  vain  ;  that  God  had  no  regard  for 
his  prayers,  and  would  not  hear  them. 

This  tempter  waiteth  all  occasions  to  draw  us  from  our 
faith  and  steadfastness  in  the  I.ord.  Yet  is  he  never  so 
busy  as  when  any  persecution  is  raised  against  the  truth. 
Then  is  he  in  his  ruff;*  then  he  plays  his  part,  and  leaves 
nothing  undone  whereby  he  may  move  us  to  forsake  the  truth. 

Wilt  thou,  saith  he,  be  so  foolish  as  to  lose  thy  life,  and 
knowest  not  wherefore?  Art  thou  wiser  than  thy  fore- 
fathers 1  Why  shouldest  thou  not  be  contented  to  do  as  thy 
father,  and  mother,  and  friends,  and  kinsfolks  1  Thinkest 
thou  they  had  not  as  good  care  of  their  souls  as  thou  hast 
of  thine?  Wilt  thou  make  them  pagans  and  infidels?  Dost 
thou  think  they  are  damned  ? 

Be  wise,  and  cast  not  thyself  away.  Flesh  is  frail,  life  is 
sweet,  death  is  dreadful ;  but  to  die  in  the  fire,  to  be  burned 
alive,  to  see  thy  arms  and  thy  legs  quite  burned  from  thy 
body,  and  that  yet  thou  canst  not  die — this  is  most  terrible, 
thou  canst  never  abide  it.  Behold  so  many  kings  and 
princes,  noblemen,  cardinals,  bishops,  doctors,  and  learned 
*  In  his  best  garb,  and  best  pleased. 


in.  5—10.]  to  the  Thessalonians.  133 

men,  and  whole  kingdoms  and  countries,  of  the  contrary- 
opinion.  Be  not  wilful,  think  not  thyself  wiser  than  all  the 
world.  What  were  it  for  thee  to  come  to  the  church,  and 
to  show  thyself  obedient,  and  to  do  as  others  do?  It  is  a 
small  matter  to  look  up,  and  hold  up  thy  hands  at  the 
sacring.*  If  it  be  an  otTence,  thou  shalt  be  excused,  be- 
cause thou  art  forced  to  do  it  by  authority.  God  is  mer- 
ciful, he  will  forgive  thee. 

Thus  and  thus  doth  Satan  tempt  us,  and  sift  us,  to  lead 
us  from  our  steadfastness.  These  devices  he  practised  of 
late  days  before  our  eyes  with  many  constant  professors 
of  the  Christian  religion;  but,  through  the  mighty  power 
of  God,  they  quenched  all  his  fiery  darts,  and  through 
many  tribulations  entered  into  glory. 

Thanks  be  to  God,  who  maketh  us  able,  through  his 
grace,  not  only  to  believe  in  him,  but  also  to  suffer  for  his 
sake.  He  is  faithful,  and  will  not  sufTer  us  to  be  tempted 
above  that  we  are  able,  but  will  even  give  the  issue  with 
the  temptation,  that  we  may  be  able  to  bear  it.  He  hath 
bidden  us  call  upon  him  in  the  day  of  trouble,  and  he  will 
deliver  us.  Commit  thy  way  unto  the  Lord,  and  trust  in 
him,  saith  the  prophet,  Psal.  xxxvii.  and  he  shall  bring  it 
to  pass.  I  have  set  the  Lord  always  before  me,  for  he  is 
at  my  right  hand,  therefore  I  shall  not  slide.  And  again. 
The  Lord  is  with  me,  therefore  I  will  not  fear  what  man 
can  do  unto  me.  It  is  better  to  trust  in  the  Lord,  than  to 
have  confidence  in  princes,  Psal.  xvi.  cxviii. 

When  our  Saviour  foretold  his  disciples  of  the  troubles 
to  come,  he  also  comforted  them  of  the  strength  and  the 
help  which  they  shall  receive  of  God,  saying.  When  they 
deliver  you  up,  take  no  thought  how  or  what  ye  shall  speak ; 
for  it  shall  be  given  you  in  that  hour  what  ye  shall  say, 
Matt.  X.  He  tells  them  by  whom  they  shall  be  persecuted; 
Ye  shall  be  betrayed  also  of  your  parents,  and  of  your 
brethren,  and  kinsmen,  and  friends,  Luke  xxi.  And  in 
what  sort:  They  shall  lay  hands  on  you,  and  persecute 
you,  and  deliver  you  to  the  synagogues,  and  into  prisons, 
and  bring  you  before  kings  and  rulers.  And  for  what 
cause:  For  my  name's  sake.  Then  what  must  the  godly 
in  this  case  do?  Fear  them  not:  he  that  endureth  to  the 
end  shall  be  saved.  Last  of  all,  he  promises  to  be  with 
them,  and  to  strengthen  them :  This  shall  turn  to  you  for 
a  testimonial :  lay  it  up,  therefore,  in  your  hearts,  that  you 
*  The  consecration  of  the  host. 


134  Jewell. — On  the  First  Epistle 

premeditate  not  what  you  shall  answer;  for  I  will  give  you 
a  moulh  and  wisdom,  whereagainst  all  your  adversaries 
shall  not  be  able  to  speak  nor  resist. 

Thus  were  the  things  spoken  of  long  before,  which  we 
have  seen  lately  done.  Whosoever  will  set  down  the  story 
thereof,  now  they  are  passed,  must  needs  declare  it  in  the 
manner  as  it  was  forespoken.  Their  own  kinsfolks  and 
friends  betrayed  many,  and  brought  them  to  the  bishops, 
who  delivered  them  into  prisons,  for  the  name  of  Christ, 
and  for  the  love  of  his  truth.  The  blessed  witnesses  or 
martyrs  of  God  feared  not,  but  endured. 

Many  were  simple,  young  men,  young  maidens,  men  and 
women  of  great  age,  labouring  men,  and  men  of  occupa- 
tions. Yet  God  gave  them  such  a  moulh  and  such  wisdom, 
as  all  their  adversaries  were  not  able  to  speak  against  it, 
nor  resist  it.  Whoso  reads  that  Scripture  diligently,  and 
considers  this  story  of  our  time  advisedly,  cannot  but  con- 
fess that  the  light  of  God's  gospel  is  come  among  us,  and 
that  we  are  they  upon  whom  the  latter  end  of  the  world  is 
come,  and  in  whom  he  doth  show  forth  the  great  might  of 
his  power. 

Therefore  such  temptations  as  Satan  uses  cannot  make 
the  man  of  God  fall  from  his  anchor-hold  ;  his  hope  is 
safely  laid  up  in  his  breast ;  he  knows  in  whom  he  putteth 
his  trust,  and  therefore  he  saith,  I  presume  from  his  know- 
ledge, I  esteem  not  to  know  any  thing,  save  Christ  Jesus, 
and  him  crucified;  I  believe  not  in  my  fathers;  I  reverence 
them,  and  love  them,  but  I  believe  only  in  God;  I  fear  not 
the  sword,  I  fear  not  what  man  can  do  unto  me,  but  I  fear 
Him  that  can  kill  my  body  and  soul. 

It  is  better  for  me  to  abide  the  lire,  and  lose  my  life,  that 
I  may  live  for  ever,  than  to  deny  God  for  the  safeguard  of 
my  life,  and  be  cast  into  hell-fire.  If  there  be  so  many 
partakers  of  their  errors,  and  so  few  that  cleave  to  the  truth, 
the  multitude  of  them  shall  not  save  me;  and  it  is  no  trial 
of  God's  truth,  whether  it  be  received  of  many  or  of  few. 
Cardinals,  and  bishops,  and  doctors,  may  be  wise  and  learn- 
ed; so  were  Annas  and  Caiaphas,  the  high-priests,  and  the 
scribes  and  pharisees,  who  put  to  death  the  Lord  of  glory. 

I  dare  not  do  ill,  because  other  men  do  it.  I  may  not 
tempt  God.  My  conscience  is  truly  assured  by  God's  word 
what  is  idolatry,  and  the  dishonour  of  God.  If  I  should 
come  into  the  church,  and  make  such  shows  as  you  advise 
me,  and  be  partakers  with  idolaters,  I  should  do  hurt  to 


-    III.  11 — 13.]  to  the  Thessalonians.  135 

others  in  mine  ill  example;  I  should  do  against  mine  own 
conscience,  which  would  be  a  heavy  witness  against  me, 
both  whilst  I  live  in  this  world,  and  in  the  dreadful  day  of 
judgment. 

Verse  11.  Now  God  himself,  even  ovr  Father,  and  our 
Lord  Jesus  Christ,  guide  our  journey  unto  you. 

12.  And  the  Lord  increase  you,  and  make  you  abound  in 
love  one  towards  another,  and  toicards  all  men,  even  as 
we  do  towards  you; 

13.  To  make  your  hearts  stable,  and  unblameable  in  holi- 
ness before  God,  even  our  Father,  at  the  coming  of  our 
Lord  Jesus  Christ  icith  his  saints. 

I  have  planted  you;  you  are  my  children,  whom  I  have 
begotten  in  Christ;  I  love  you;  and  have  care  over  you;  I 
have  an  exceeding  desire  to  see  your  face:  but  Satan  hath 
withstood  my  purpose,  and  found  means  to  keep  me  from 
you  ;  I  commit  my  voyage  to  God,  if  it  please  him  that  I 
may  come  unto  you,  to  rejoice  with  you,  and  comfort  you. 

He  knoweth  what  is  good  for  me,  and  what  is  profitable 
for  you  ;  the  cause  is  his  own  ;  he  will  do  all  things  to  his 
glory;  he  will  tread  Satan  under  our  feet.  AVe  cannot  pur- 
pose and  dispose  of  ourselves.  I  know  that  the  way  of  man 
is  not  in  himself,  neither  is  it  in  man  to  walk  and  to  direct 
his  steps,  Jer.  x. 

The  Lord  increase  you  in  all  godliness,  that  you  may 
abound  more  and  more,  even  as  you  have  heard  of  us  how 
you  ought  to  walk.  You  are  but  a  little  flock;  God  in- 
crease your  number,  and  make  all  those  partakers  of  his 
kingdom  with  you,  who  hear  of  your  faith  and  conversation 
in  Christ. 

To  make  your  hearts  stable  and  unblameable.  That 
nothing  move  you  or  trouble  you ;  that  your  hearts  and 
consciences  be  quiet;  ihat  you  may  stand  upright,  and  show 
yourselves  in  great  confidence  before  his  judgment-seat ; 
that  when  you  shall  see  God's  hand  stretched  out,  and  his 
plagues  prepared  against  the  wicked,  you  be  not  afraid. 

This  is  the  haven  of  rest,  whereto  no  man  cometh,  but 
he  that  hath  a  quiet  conscience;  this  is  the  tabernacle  of 
the  Highest,  wherein  they  shall  dwell;  this  is  the  holy 
mountain  wherein  they  shall  rest  that  walk  uprightly,  and 
work  righteousness,  and  speak  the  truth  in  their  heart. 

Here  let  us  consider  the  rages  and  temoests  of  a  troubled 


136  Jewell. — On  the  First  Epistle 

mind,  and  of  an  unquiet,  conscience,  which  knows  that  God 
is  an  avenger  of  all  wickedness,  and  that  death  is  the  due 
reward  of  sin;  which  acknowledges  himself  to  be  a  sinner, 
and  finds  no  way  how  he  shall  escape  hell-fire. 

This  man,  when  he  thinks  with  himself  of  these  things, 
he  cannot  but  be  amazed  and  disquieted  above  measure. 
The  sound  of  the  trumpet  is  ever  in  his  ears ;  he  heareth 
the  voice  of  the  Judge,  saying,  Stand  forth,  sinner;  now 
declare  how  thou  hast  used  thy  body,  give  a  reckoning  of 
thy  whole  life ;  then  his  conscience  begins  to  quake  and 
tremble.  Then  he  needs  no  witness  to  accuse  him,  nor 
judge  to  condemn  him;  he  is  both  witness  and  judge  against 
himself. 

The  danger  hereof  may  somewhat  appear  in  those  who 
are  taken  and  imprisoned,  and  arraigned  before  a  judge. 
When  he  knows  himself  guilty,  hears  the  evidence  proved 
against  him,  sees  the  judge  severe  to  deal  justice  without 
mercy,  and  therefore  is  assured  of  death  ;  what  grief  and 
torment  he  feels  at  heart !  what  would  he  not  give,  what 
would  he  not  do,  to  escape  the  danger! 

But  the  danger  whereunto  God  judges  us  is  greater,  and 
the  manner  of  his  judgment  is  straiter.  Here  the  judge 
may  be  deceived,  he  is  but  a  man ;  but  there  God  is  the 
Judge,  who  is  the  Searcher  of  the  heart  and  reins,  and  no 
man  shall  be  hid  from  his  heat.  Here  nothing  can  be  done 
without  evidence,  without  witnesses  and  proof — before  God, 
he  that  hath  offended  shall  accuse  himself  This  is  the  case 
of  conscience;  itself  is  witness,  itself  calleth  for  judgment 
to  condemnalion. 

His  conscience  shall  make  the  sinner  say,  "  I  have  of- 
fended against  God  ;  I  have  despised  his  word,  and  would 
not  give  ear  to  learn  it;  I  would  not  know  the  time  of  God's 
mercy,  and  of  my  visitation  ;  I  lived  in  fornication,  and 
committed  theft,  and  kept  wrongfully  other  men's  goods; 
I  was  disobedient  to  parents;  nurtured  not  my  children  in 
the  fear  of  God ;  kept  not  my  heart  from  doing  iniquity;  I 
abused  my  goods,  my  understanding,  my  senses,  and  the 
good  grace  of  God.  I  have  sinned  against  heaven,  and 
against  God,  and  am  not  worthy  to  be  called  his  son.  The 
wrath  of  God  is  worthily  fallen  upon  me;  hell-fire  is  my 
meed  ;  the  mercy  of  God  cannot  save  me,  for  my  sin  is 
greater  than  that  it  can  be  forgiven.  Mine  own  heart  and 
conscience,  heaven  and  earth,  the  angels  and  archangels, 
God  himself,  and  Christ  the  Redeemer  of  them  that  believe 


IV.  1, 2.]  to  the  Thessalonians.  137 

in  him,  are  against  me ;  I  cannot  cast  mine  eyes  to  any 
place,  but  I  ever  see  my  damnation  before  me." 

Then  he  trembles  with  agony,  and  stands  in  fear;  his 
heart  dashes  and  beats  as  the  waves  of  the  sea ;  he  feels 
uproar,  war,  lightning,  thunder,  death,  and  hell  in  his  heart; 
he  shall  fly  when  no  man  follows  him ;  he  shall  say  to  the 
hills  and  rocks,  Fall  on  me,  and  hide  me  from  the  presence 
of  Him  that  sitteth  on  the  throne,  and  from  the  wrath  of  the 
Lamb. 

Such  is  the  terror  of  an  unquiet  mind.  Though  all  the 
princes  in  the  world  would  join  themselves  to  do  it,  the 
wicked  can  never  enjoy  peace.  God  keep  us  far  from  such 
agonies,  and  give  us  pure  hearts  and  clear  consciences. 


CHAPTER  IV. 

Verse  1.  And  furthermore  we  beseech  you,  brethren,  and 
exhort  you  in  the  Lord  Jesus,  that  ye  increase  more 
and  more,  as  ye  have  received  of  us  how  ye  ought  to 
walk  and  to  please  God. 

2.  For  ye  know  what  commandment  we  gave  you  by  the 
Lord  Jesus, 

We  command  you  not,  nor  use  any  force,  but  entreat 
you  with  all  patience  and  meekness,  that  ye  will  love  your 
own  souls,  and  think  and  do  those  things  which  please  God. 
You  are  they  to  whom  the  promise  was  made.  God  hath 
called  you  out  of  darkness  into  his  marvellous  light;  he 
hath  not  dealt  so  with  every  nation,  neither  have  they  known 
his  judgments. 

We  come  not  to  you  in  our  own  name;  we  have  charge 
to  preach  the  gospel  to  all  nations ;  therefore  we  speak  unto 
you  in  the  name  of  our  Lord  Jesus  Christ ;  we  show  you 
the  way,  that  you  may  walk  in  it ;  we  declare  unto  you  the 
will  of  God,  that  you  may  be  saved.  For,  Yet  will  the 
Lord  wait,  that  he  may  have  mercy  upon  you  ;  and  there- 
fore will  he  be  exalted,  that  he  may  have  compassion  upon 
you,  saith  the  prophet,  Isa.  xxx. 

We  have  opened  unto  you  the  whole  treasure  of  God's 
mercy,  we  have  led  you  to  the  throne  of  grace,  and  made 
you  see  the  Lamb  of  God,  that  taketh  away  the  sins  of  the 
world ;  we  have  preached  unto  you  remission  and  forgive- 
ness of  your  sins  through  his  name.  If  you  have  heard 
us  and  believe,  you  shall  be  saved ;  if  any  man  preach  unto 

JEWELL.  13 


138  Jewell, — On  the  First  Epistle 

you  otherwise  than  that  you  have  received,  let  him  be  ac- 
cursed. 

HoiD  ye  ought  to  walk,  and  please  God.  It  is  not 
enough  that  ye  believe ;  ye  must  also  walk  and  live  accord- 
ing to  knowledge.  This  is  the  will  of  God.  For  we  are 
his  workmanship,  created  in  Christ  Jesus  unto  good  works, 
which  God  hath  ordained,  that  we  should  walk  in  them. 
For  the  grace  of  God  hath  appeared,  that  bringeth  salvation 
unto  all  men,  and  teacheth  us  that  we  should  live  soberly, 
and  righteously,  and  godly  in  this  life;  looking  for  the 
blessed  hope  and  appearing  of  the  glory  of  the  mighty  God, 
and  of  our  Saviour  Christ,  Eph.  ii.  Titus  ii. 

In  this  sort  has  our  teaching  been  among  you ;  that  you 
might  show  forth  your  faith  by  your  works;  that  it  avails 
you  nothing  to  say  you  have  faith,  if  you  have  no  works, 
because  the  faith  that  hath  no  works  is  dead. 

This  we  are  taught  by  the  words  of  our  Lord  Jesus:  he 
saith,  Matt.  vii.  Not  every  one  that  saith  unto  me,  Lord, 
Lord,  shall  enter  into  the  kingdom  of  heaven,  but  he  that 
doeth  my  Father's  will  that  is  in  heaven.  Again,  Every 
tree  that  bringeth  not  forth  good  fruit,  is  hewn  down,  and 
cast  into  the  fire.  The  servant  that  knoweth  his  master's 
will,  and  doth  it  not,  shall  be  beaten  with  many  stripes. 
Thus  hath  our  Lord  commanded  us  to  be  like  our  Father 
which  is  in  heaven,  to  let  our  light  so  shine  before  men,  that 
they  may  see  our  good  works.  Thus  the  apostle  taught ; 
thus  the  church  of  God  this  day  teaches ;  it  requires  faith 
as  the  instrument  and  means  to  apply  the  merits  and  pas- 
sion of  Jesus  Christ  for  our  salvation,  and  good  works  as 
fruits  and  witnesses  of  our  faith. 

Whosoever  learneth  aright,  and  believeth  the  gospel  as 
he  ought,  groweth,  and  goeth  forward  from  virtue  to  virtue. 
If  he  were  ignorant  before,  he  comes  thereby  to  knowledge; 
if  he  were  weak,  he  grows  in  strength  ;  if  he  were  wicked, 
he  turns  unto  godliness. 

Verse  3.  For  this  is  the  will  of  God,  even  your  holiness, 
and  that  ye  should  abstain  from  fornication  : 

4.  That  every  one  of  you  should  know  hoiv  to  possess  his 
vessel  in  holiness  and  honour. 

God  requires  true  and  unfeigned  holiness.  Wash  you, 
saith  the  prophet  Isaiah,  make  you  clean,  take  away  the  evil 
of  your  works  from  before  mine  eyes,  cease  to  do  ill.  This 
is  the  commandment  of  God,  that  so  we  should  be  partakers 


IV.  5,  6.]  to  the  Thessalonians.  139 

of  his  heavenly  nature.  As  He  which  hath  called  you  is 
holy,  so  be  ye  holy  in  all  manner  of  conversation,  saith 
St.  Peter. 

Abstain  from  fornication.  Nothing  so  much  hinders 
true  holiness  as  fornication,  uncleanness, wantonness,  and 
such  like.  Every  sin  that  a  man  doeth,  is  without  the 
body;  but  he  that  committeth  fornication,  sinneth  against 
his  own  body.  God  is  the  avenger  of  such;  he  will  judge 
the  adulterers  and  fornicators.  Be  not  deceived.  Neither 
fornicators,  nor  adulterers,  nor  wantons,  shall  inherit  the 
kingdom  of  heaven. 

Knoiv  to  possess  his  vessel.  That  is,  his  body.  And  the 
body  is  the  temple  of  the  Holy  Ghost,  as  he  saith  to  the 
Corinthians,  1.  vi.  And  therefore  glorify  God  in  your  body, 
and  in  your  spirit,  for  they  are  God's.  In  this  body  we 
shall  rise  out  of  our  grave,  and  appear  before  the  judgment- 
seat  of  God ;  in  this  body  we  shall  sit  upon  the  twelve  seats, 
and  judge  the  twelve  tribes.  God  shall  crown  it  with  glory 
and  honour.  Keep  this  vessel  clean,  it  is  precious;  keep  it 
in  honour,  keep  it  in  holiness.  Make  not  the  member  of 
Christ  a  member  of  the  devil.  Shame  not  your  bodies, 
shame  not  yourselves. 
Verse  5.  And  not  in  the  lust  of  concupiscence,  even  as  the 

Gentiles  which  know  not  God. 

Give  not  yourselves  over  to  filthy  affections,  as  the  horse 
and  mule  which  have  no  understanding,  and  as  the  Gen- 
tiles which  have  no  fear  of  God's  judgment.  Their  heart 
and  mind  is  unclean ;  they  know  not  God ;  they  know  not 
themselves ;  they  know  not  the  difference  of  this  life,  and  of 
the  life  to  come. 

Therefore  they  know  not  sin ;  or,  if  they  know  it,  they 
refrain  from  it  not,  but  follow  the  lusts  of  their  corrupt 
nature,  and  give  themselves  to  wantonness,  to  work  all 
uncleanness,  even  with  greediness. 

Thus  the  apostle  sets  down  what  is  the  fruit  of  ignorance, 
and  whereto  a  man  groweth,  that  knoweth  not  God.  That 
devotion,  therefore,  which  some  say  is  the  daughter  of  igno- 
rance, hath  no  likeness  with  true  holiness;  For  this  is  life 
eternal,  saith  Christ,  John  xvii.  that'  they  know  thee  to  be 
the  only  true  God,  and  whom  thou  hast  sent,  Jesus  Christ. 

Verse  6.  That  no  man  oppress  or  defraud  his  brother  in 
any  matter;  for  the  Lord  is  an  avenger  of  all  such 
things,  as  we  have  also  told  you  beforetime  and  testified. 


140  Jewell. — On  the  First  Epistle 

Let  no  man  defraud  his  brother,  neither  by  false  weight, 
nor  by  false  measure,  nor  by  lying  words.  Let  your  mea- 
sures, and  weights,  and  words,  be  true;  let  your  gains  be 
just  and  true,  that  God  may  bless  them.  His  blessing  will 
make  you  rich,  and  whatsoever  he  blesseth  not,  shall  waste 
and  consume,  and  do  you  no  good.  Do  unto  others  as 
you  would  they  should  do  unto  you.  This  is  true  dealing, 
and  upright. 

If  thou  speak  more  than  is  true,  if  thou  take  more  than 
thy  ware  is  worth,  thy  conscience  knoweth  it  is  none  of 
thine.  God  will  destroy  all  the  workers  of  iniquity.  He 
that  delighteth  in  sin  hateth  his  own  soul.  The  mouth  that 
accustometh  to  lie  slayeth  the  soul. 

Defraud  not  thy  brother;  he  is  thy  brother,  whether  he 
be  rich  or  poor;  he  is  thy  brother,  and  the  son  of  God, 
Wilt  thou  do  wrong  to  thy  brother  ?  Wilt  thou  oppress  the 
son  of  God,  and  that  even  in  the  sight  of  God  l  God  is 
his  Father,  he  will  not  leave  it  unpunished  in  thee.  If  he 
be  simple  and  unskilful,  abuse  not  his  simplicity.  God  is 
the  God  of  righteousness.  Deal  justly,  that  thine  own  con- 
science accuse  thee  not. 

Teach  not  thy  sons  nor  thy  servants  to  deceive  others, 
and  to  gain  by  wickedness ;  after  they  have  learned  of  thee 
to  deceive  others,  they  will  deceive  thee  also.  Job  prayed 
daily  for  liis  children.  Be  thou  also  careful  that  thy  chil- 
dren and  servants  deceive  no  man,  nor  hurt  any.  Their 
sins  shall  be  laid  to  thy  charge. 

Why  askest  thou  of  God,  that  he  will  feed  thee,  and  give 
thee  thy  daily  bread,  and  waitest  not  upon  his  will,  but 
feedest  upon  the  bread  of  iniquity  ?  This  meat  will  not 
nourish  thee;  this  wealth  will  not  stand  by  thee;  for  God 
will  not  prosper  it.  The  wise  man  saith,  Prov.  xx.  The 
bread  of  deceit  is  sweet  to  a  man,  but  afterwards  his  mouth 
shall  be  filled  with  gravel. 

Ill-gotten  goods  have  an  ill  end.  God  hath  said  by  the 
prophet  Haggai,  Ye  have  sown  much,  but  you  have  brought 
in  little.  Ye  brought  it  home,  and  I  did  blow  upon  it. 
We  have  examples  hereof  daily.  We  have  seen  great  heaps 
of  wealth  suddenly  blown  away,  and  consumed  to  nothing; 
great  houses  decayed,  and  the  hope  of  the  wicked  quite 
overthrown. 

Here  will  I  speak  somewhat  of  the  unhappy  trade  of 
usury ;  because  therein  stands  the  most  miserable  and 
shameful  deceiving  of  the  brethren.     I  will  not  speak  all 


IV.  6.]  to  the  Thessalonians.  141 

that  may  be  said,  for  it  would  be  too  long  and  over-weari- 
some. I  will  have  regard  of  that  which  shall  be  agreeable, 
and  profitable,  and  behoveful  for  you  to  hear.  And  that  you 
may  the  better  consider  hereof,  and  see  the  whole  matter  of 
usury,  I  will  show  you  first.  What  usury  is.  Then,  Whence 
it  springeth;  and  what  are  the  causes  of  usury.  Thirdly, 
W^hat  comes  of  it ;  what  hurt  it  works  to  the  common- 
wealth ;  and  I  will  lay  forth  such  reasons  as  may  make  any 
good  man  abhor  it.  Then  I  will  declare  what  the  holy 
lathers,  and  the  apostles  and  martyrs,  and  Christ,  and  God 
himself,  have  thought  and  spoken  of  usury. 

Many  simple  men  know  not  what  is  usury,  nor  ever 
heard  of  the  name  of  it.  The  world  were  happy  if  no  man 
knew  it;  for  evil  things  do  less  harm  when  they  be  most 
unknown.  Pestilences  or  plagues  are  not  known,  but  with 
great  misery.  But  that  you  may  learn  to  know  it,  and  the 
more  to  abhor  it,  this  it  is. 

Usury  is  a  kind  of  lending  of  money,  or  corn,  or  oil,  or 
wine,  or  of  any  other  thing,  wherein,  upon  covenant  and 
bargain,  we  receive  again  the  whole  principal  which  we 
delivered,  and  somewhat  more,  for  the  use  and  occupying 
of  the  same.* 

Whence,  then,  springeth  usury?     This  is  soon  showed. 

*  From  the  whole  tenor  of  his  remarks,  it  is  evident  that  Jewell 
speaks  against  advantage  taken  unfairly  in  the  use  of  money  or  other 
commodities,  to  the  ruin  of  those  who  borrow.  Paley,  in  his  Moral 
and  Political  Philosophy,  observes,  "  There  exists  no  reason  in  the 
law  of  nature  why  a  man  should  not  be  paid  for  the  lending  of  his 
money,  as  well  as  for  the  lending  of  any  other  property  into  which 
the  money  might  be  converted.  The  scruples  that  have  been  enter- 
tained  on  this  head,  and  upon  the  foundation  of  which,  the  receiving 
of  interest,  or  usury,  (for  they  formerly  meant  the  same  thing,)  was 
once  prohibited  in  almost  all  Christian  countries,  arose  from  the  pas- 
sage in  Deuteronomy  xxiii.  19,  20.  This  prohibition  is  now  gene- 
rally  understood  to  have  been  intended  for  the  Jews  alone,  as  part 
of  the  civil  or  political  law  of  that  nation,  and  calculated  to  preserve 
among  themselves  that  distribution  of  property  to  which  many  of  their 
institutions  were  subservient,  the  year  of  jubilee  and  others — regula- 
tions which  were  never  thought  to  be  binding  upon  any  but  the  com- 
monwealth of  Israel.  This  interpretation  is  confirmed,  I  think,  be- 
yond all  controversy  by  the  distinction  made  in  the  law  between  a 
Jew  and  a  foreigner, '  Unto  a  stranger  thou  mayest  lend  upon  usury, 
but  unto  thy  brother  thou  mayest  not  lend  upon  usury  ;'  a  distinction 
which  could  hardly  have  been  admitted  into  a  law,  which  the  divine 
Author  intended  to  be  of  moral  and  universal  obligation." 

Baxter,  in  his  Christian  Politics,  (ch.  xix.)  has  examined  this  sub- 
ject at  considerable  length  ;  and  fully  shows,  that  such  use  of  money 
as  is  not  inconsistent  with  the  benefit  of  others,  is  lawful. 
13* 


142  Jewell. — On  the  First  Epistle 

Even  thence,  whence  theft,  murder,  adultery,  the  plagues 
and  destruction  of  the  people  do  spring.  All  these  are  the 
works  of  the  devil,  and  the  works  of  the  flesh.  Christ  tells 
the  pharisees,  John  viii.  You  are  of  your  father  the  devil, 
and  the  lusts  of  your  father  you  will  do.  Even  so  may  it 
truly  be  said  to  the  usurer,  Thou  art  of  thy  father  the  devil, 
and  the  lust  of  thy  father  thou  wilt  do,  and  therefore  thou 
hast  pleasure  in  his  works. 

The  devil  entered  into  the  heart  of  Judas,  and  put  in  him 
this  greediness  and  covetousness  of  gain,  for  which  he  was 
content  to  sell  his  Master.  Judas'  heart  was  the  shop,  the 
devil  was  the  foreman  to  work  in  it.  St.  Paul  saith,  1  Tim. 
vi.  They  that  will  be  rich,  fall  into  temptation  and  snares, 
and  into  many  foolish  and  noisome  lusts,  which  drown  men 
into  perdition  and  destruction ;  for  the  desire  of  money  is 
the  root  of  evil.  And  St.  John  sailh,  1  Epis.  iii.  Whosoever 
committeth  sin  is  of  the  devil.  Thus  we  see  that  the  devil 
is  the  planter  and  the  father  of  usury. 

Covetousness,  desire  of  money,  insatiable  greediness, 
deceitfulness,  unmercifulness,  injury,  oppression,  extortion, 
contempt  of  God,  hatred  to  the  brethren,  and  hatred  of  all 
men,  are  the  nurses  and  breeders  of  usury.  It  springs  from 
Satan,  and  grows,  and  is  watered  and  fed,  and  nourished, 
by  these  cruel  and  damnable  monsters. 

Let  us  see  further  what  are  the  fruits  which  come  of  usury. 
For  perhaps  it  doth  some  good,  and  you  may  think  that 
many  are  the  better  for  it.  These,  therefore,  are  the  fruits : — 
It  dissolves  the  knot  and  fellowship  of  mankind;  it  hardens 
man's  heart ;  it  makes  men  unnatural,  and  bereaves  them 
of  charity  and  love  to  their  dearest  friends ;  it  breeds  mis- 
ery, and  provokes  the  wrath  of  God  from  heaven ;  it  con- 
sumes rich  men  ;  it  eats  up  the  poor ;  it  makes  bankrupts, 
and  undoes  many  households.  The  poor  occupiers  are 
driven  to  flee,  their  wives  are  left  alone,  their  children  are 
helpless,  and  driven  to  beg  their  bread,  through  the  unmer- 
ciful dealing  of  the  covetous  usurer. 

When  David  sets  forth  the  wickedness  of  the  country 
where  he  was  persecuted  he  saith  of  them,  Psal.  Iv.  Usury 
and  deceit  departelh  not  from  their  streets ;  one  seeketh  to 
spoil  and  eat  up  another.  These  are  the  commodities  and 
the  fruits  of  usury.  Such  is  usury  in  the  midst  of  a  city; 
and  such  good  it  works,  as  fire  does,  when  it  is  set  to  the 
roof  of  a  house;  or  as  the  plague,  when  it  is  taken  to  (ho 
midst  of  the  body,  and  touches  the  heart. 


IV.  6.]  to  the  Thessalonians.  143 

We  have  heard  whence  usury  springs,  and  what  hurt  it 
doth ;  which  whosoever  considers,  may  find  cause  enough  to 
loath  it  and  forsake  it.  One  asked  of  Cato,  "  What  it  was  to 
commit  usury  1"  "  What  is  it," said  he  again,  "  to  kill  a  man ? 
He  that  is  an  usurer,  is  a  murderer."  The  same  Cato  saith, 
"  Our  fathers  punished  a  thief  with  payment  of  the  double 
of  that  he  had  taken ;  but  the  usurer  was  always  condemned 
to  pay  four  times  the  value."  They  were  wise  men;  they 
thought  that  an  usurer  was  much  worse  than  a  thief.  For 
a  thief  is  driven  by  extremity  and  need  ;  the  usurer  is  rich, 
and  hath  no  need ;  the  thief  stealeth  in  corners,  and  in 
places  where  he  may  be  unknown  ;  the  usurer,  openly  and 
boldly  at  all  times,  and  in  any  place :  the  thief,  to  relieve 
his  wife  and  children ;  the  usurer  to  spoil  his  neighbour, 
and  to  undo  his  wife  and  children  :  the  thief  stealeth  from 
the  rich,  who  have  enough  ;  the  usurer  from  the  poor,  that 
hath  nothing :  the  thief  fleeth,  and  will  be  seen  no  more  ; 
the  usurer  standeth  by  it,  continueth  and  stealeth  still;  day 
and  night,  sleeping  and  waking,  he  always  stealeth  :  the 
thief  repents  of  his  deed,  he  knows  he  has  done  wrong,  and 
is  sorry  for  it ;  the  usurer  thinks  it  is  his  own,  that  it  is 
well  gotten,  and  never  repents  nor  sorrows,  but  defends  and 
maintains  his  sin  impudently :  the  thief,  if  he  escape,  many 
times  becomes  profitable  to  his  country,  and  bestows  him- 
self painfully  in  some  trade  of  life ;  the  usurer  leaves  his 
merchandise,  forsakes  his  husbandry,  gives  himself  to  no- 
thing whereby  his  country  may  have  benefit :  the  thief  is 
satisfied  at  length  ;  the  usurer  never  has  enough. 

The  belly  of  the  wicked  will  never  be  filled.  As  the  sea 
is  never  filled  with  water,  though  all  the  streams  in  the  world 
run  into  it;  so  the  greediness  of  an  usurer  is  never  satisfied, 
though  he  gain  ever  so  unreasonably.  The  sea  is  profita- 
ble; the  usurer  is  hurtful  and  dangerous.  By  the  sea  we 
may  pass  and  come  safely  to  the  haven  ;  but  no  man  passes 
by  usury  without  loss  or  shipwreck.* 

*  Jewell  extends  his  remarks  on  usury  to  a  considerable  length, 
and  in  terms  of  the  utmost  severity.  It  may  be  observed,  that  the 
sums  extorted  for  the  interest  or  use  of  money  at  that  period,  in 
general,  were  very  considerable,  and  such  as  to  render  it  almost  im- 
possible for  the  borrower  to  escape  from  ruin ;  sometimes,  even  five 
in  the  hundred,  for  a  month.  The  proper  distinction  here  appears  to 
be,  that  we  do  not  oppress  our  brethren  ;  and  Jewell's  remarks  speak 
of  the  usurer  as  one  who  docs  so.  If  money  be  lent  on  such  terms 
that  a  man  may  not  only  pay  the  interest  and  repay  the  principal, 
but  also  gain  a  livelihood  to  himself,  which  perhaps  he  would  not 


144  Jewell, — On  the  First  Epistle 

The  learned  old  fathers  have  taught  us,  it  is  no  more  law- 
ful to  take  usury  of  our  brother,  than  it  is  to  kill  our  brother. 
They  that  are  of  God  hear  this,  and  consider  it,  and  have 
a  care  that  they  displease  him  not.  But  the  wicked  that  are 
no  whit  moved,  and  care  not  what  God  saith,  but  cast  his 
word  behind  them  ;  which  have  eyes  and  see  not,  and  ears, 
yet  hear  not ;  because  they  are  filthy,  they  shall  be  filthy 
still.  Their  greedy  desire  shall  increase  to  their  confusion ; 
and  as  their  money  increases,  so  shall  they  increase  the 
heaps  of  their  sins.  Pardon  me  if  I  have  been  long  or 
vehement — of  those  that  are  usurers  I  ask  no  pardon. 

Tell  me,  thou  wretched  wight  of  the  world,  thou  unkind 
creature,  which  art  past  all  sense  and  feeling  of  God,  which 
knowest  the  will  of  God,  and  doest  the  contrary,  how  darest 
thou  come  unto  the  church?  It  is  the  church  of  that  God 
which  hath  said,  Thou  shalt  take  no  usury;  and  thou 
knowest  he  hath  so  said.  How  darest  thou  read  or  hear  the 
word  of  God  ?  It  is  the  word  of  that  God  who  condemneth 
usury;  and  thou  knowest  he  doth  condemn  it.  How  darest 
thou  come  into  the  company  of  thy  brethren  1 

Usury  is  the  plague,  and  destruction,  and  undoing  of  thy 
brethren ;  and  this  thou  knowest.  How  darest  thou  look 
upon  thy  children  1  Thou  makest  the  wrath  of  God  fall 
down  from  heaven  upon  them;  thy  iniquity  shall  be  pun- 
ished in  them  to  the  third  and  fourth  generation  ;  this  thou 
knowest.  How  darest  thou  look  up  to  heaven?  Thou  hast 
no  dwelling  there;  thou  shalt  have  no  place  in  the  tabernacle 
of  the  Highest;  this  thou  knowest.  Because  thou  robbest 
the  poor,  deceivest  the  simple,  and  eatest  up  the  widows' 
houses,  therefore  shall  thy  children  be  naked,  and  beg  their 
bread,  therefore  shalt  thou  and  thy  riches  perish  together. 

But  Christ  saith,  John  v.  The  hour  shall  come,  and  now 
is,  when  the  dead  shall  hear  the  voice  of  the  Son  of  God, 
and  they  that  hear  it  shall  live.  Zaccheus  was  a  receiver  of 
tribute,  and  was  rich  when  he  received  Jesus  to  abide  in  his 
house.     He  stood  forth,  and  said  unto  the  Lord,  Behold, 

otherwise  be  able  to  do,  the  loan  of  money  cannot  be  an  injury  to 
him,  but,  on  the  contrary,  a  benefit.  There  are,  however,  too  many 
at  the  present  day  to  whom  Jewell's  remarks  in  their  full  severity  are 
applicable.  The  facility  of  making  interest  or  advantage  from  the 
loan  of  money  at  the  present  day,  also  has  a  tendency  to  promote 
selfishness,  and  encourages  a  covetous  disposition,  and  certainly  over 
eagerness  for  gain  is  as  besetting  a  sin  now  as  at  any  former  period  ; 
perhaps  it  is  far  more  prevalent  than  heretofore  as  a  general  princi- 
ple, actuating  every  rank,  and  even  professors  of  the  gospel. 


rV.  7,  8.]  to  the  Thessalonians,  145 

Lord,  the  half  of  my  goods  I  give  unto  the  poor;  and  if  I 
have  taken  from  any  man  by  forged  cavillation,  I  restore 
him  fourfold.  Then  Jesus  said  unto  him,  This  day  salva- 
tion is  come  into  this  house,  forasmuch  as  he  also  is  become 
the  son  of  Abraham,  Luke  xix. 

God  may  make  his  word  work  so  in  the  hearts  of  usu- 
rers, that  they  also  may  receive  Jesus,  and  forsake  usury, 
and  restore  fourfold  if  they  have  deceived  any,  and  so  may 
also  receive  salvation.  Let  us  increase  in  that  usury  which 
is  to  the  glory  of  God.  He  hath  given  us  knowledge,  and 
many  excellent  graces;  let  us  put  them  forth,  let  us  occupy 
that  talent  which  he  hath  left  us.  He  will  return;  the  day 
of  his  coming  is  at  hand.  He  will  require  his  talents  ;  we 
must  answer  them.  Let  us  restore  them  with  increase,  that 
our  service  may  be  allowed,  and  we  be  received  into  his 
tabernacle. 

Verse  7.  For  God  hath  not  called  its  unto  uncleannesSj  but 

unto  holiness. 
8.  He  therefore  that  despiseth  these  things,  despiseth  not 

man,  but  God,  who  hath  given  you  his  Holy  Spirit. 

Let  every  man  possess  his  vessel  in  holiness  and  honour, 
for  this  is  the  will  of  God;  hereto  are  ye  called.  I  am  the 
Lord  your  God,  saith  he.  Lev.  xi.  be  sanctified  therefore, 
and  be  holy,  for  I  am  holy.  So  our  Saviour  said  to  his  dis- 
ciples, Luke  vi.  Be  merciful,  as  your  Father  also  is  merciful. 
Unmercifulness,  cruelty,  uncleanness,  fornication,  usury, 
and  such  like,  are  not  of  God.  They  answer  not  their  call- 
ing that  commit  any  manner  of  sin.  If  any  man  therefore 
purge  himself  from  these,  he  shall  be  a  vessel  unto  honour, 
sanctified  and  meet  for  the  Lord,  2  Tim.  ii.  It  behoves 
every  man,  when  he  is  in  secret  and  alone,  to  bethink  him- 
self whereto  God  hath  called  him.  The  magistrate  thus: 
I  am  called  to  do  justice,  to  be  merciful  to  the  widow,  to 
have  pity  upon  the  fatherless ;  I  am  the  minister  of  God, 
for  the  wealth  of  them  that  do  well,  and  to  take  vengeance 
on  him  that  doth  evil. 

The  minister  and  preacher  thus:  I  have  charge  given  me 
to  lead  the  people  of  God  in  the  way  of  righteousness ;  I 
am  called  to  do  the  work  of  an  evangelist,  to  preach  the 
word  in  season  and  out  of  season,  to  show  the  people  their 
offences,  and  to  reprove  them  with  all  earnestness,  to  teach 
them  that  they  deny  all  ungodliness,  and  turn  wholly  unto 


146  Jewell, — On  the  First  Epistle 

C4od ;  for  necessity  is  laid  upon  me,  and  wo  is  me  if  I  preach 
not  the  gospel,  1  Cor  iv. 

The  subject  must  think  with  himself:  I  owe  obedience 
to  my  sovereign,  I  must  be  subject,  not  because  of  wrath 
only,  but  also  for  conscience  sake.  If  I  resist,  I  resist  the 
ordinance  of  God,  and  shall  receive  to  myself  damnation. 

It  behoves  all  men,  when  they  feel  themselves  led  to  any 
evil  purpose,  to  bethink  themselves,  Alas !  what  mean  1 1 
why  should  I  do  it?  This  is  not  the  will  of  God  ;  God  hath 
not  called  me  to  uncleanness,  but  unto  holiness  ;  God  is  my 
God,  I  am  his  creature,  I  must  serve  him  with  my  heart. 
The  eyes  of  the  Lord  are  over  the  righteous,  and  his  ears 
open  to  their  prayers ;  but  the  face  of  the  Lord  is  upon 
them  that  do  evil. 

He  therefore  that  despiseth  these  things,  despiseth  not 
man,  but  God.  Alas  !  what  are  we  ?  we  are  but  unprofit- 
able servants,  we  are  the  voice  of  the  crier  in  the  wilder- 
ness. By  us  it  hath  pleased  God  to  make  his  name  known 
through  all  the  world  ;  we  are  your  brethren,  and  your  ser- 
vants, for  Christ's  sake;  we  are  your  helpers,  by  whom 
you  are  called  to  the  faith ;  we  preach  not  ourselves,  but 
Jesus  Christ;  we  speak  unto  you  in  the  name  of  God.  If 
you  despise  us  in  doing  this  service  toward  you,  you  despise 
not  us,  but  you  despise  God,  who  hath  sent  us ;  and  God 
can  in  due  time  avenge  your  unthankfulness. 

Who  hath  given  you  his  Holy  Spirit.  You  have  re- 
ceived the  spirit  of  wisdom  and  understanding:  you  know 
these  things  are  true,  you  cannot  deny  them.  If  you  shall 
now  offend,  you  shall  offend  against  God's  Spirit,  which  is 
given  unto  you. 

Verse  9.  But  as  touching  brotherly  love,  you  need  not  that 
I  write  unto  you,  for  ye  are  taught  of  God  to  love  one 
another. 

Love  is  the  bond  of  unity,  of  perfection,  of  knowledge, 
of  wisdom  and  of  all  godliness.  Paul,  the  more  to  set  forth 
the  sweetness  and  comfort  thereof,  calls  it "  Brotherly  love." 
Brethren  are  bound  to  love  one  another.  God  and  nature, 
and  bringing  up,  do  bind  them.  Many  brethren  have  endan- 
gered themselves  to  save  their  brethren.  It  were  a  monster 
in  nature,  that  one  brother  should  kill  another.  You  are 
all  brethren,  and  have  one  Father,  even  God.  How  then 
can  you  hate  and  trouble  your  brethren  ? 


IV.  9.]  to  the  Thessalonians.  147 

Hereto  Christ  calls  us,  John  xiii.  A  new  commandment 
give  I  you,  that  ye  love  another ;  as  I  have  loved  you,  that 
ye  also  love  one  another.  By  this  shall  all  men  know  that 
ye  are  my  disciples,  if  ye  have  love  one  to  another.  Hereof 
the  prophet  David  saith.  Psalm  cxxxiii.  Behold,  how  good 
and  how  comely  a  thing  it  is,  brethren,  to  dwell  even  to- 
gether. There  is  peace,  there  is  comfort,  there  is  heaven, 
there  is  God  himself  among  them.  This  is  the  duty  of  the 
children  of  God,  to  live  together  as  the  parts  and  members 
of  one  body,  as  brethren,  and  as  the  sons  of  one  Father. 

Here  let  us  consider  one  great  disorder  among  us  that 
are  Christians.  If  an  action  or  matter  at  law  grow  between 
man  and  man,  then  forthwith  is  the  bond  of  brotherly  love 
broken,  they  are  no  longer  friends.  If  he  stand  against  him 
in  suit  of  law,  he  will  have  no  more  to  do  with  him,  he  will 
not  pray  with  him,  nor  drink  in  his  company,  nor  talk  to- 
gether with  him.  Whensoever  he  sees  him,  his  heart  rises 
at  him,  as  if  he  saw  his  enemy.  This  should  not  be  so; 
it  is  a  disorder  in  Christian  behaviour. 

Next  after  the  gospel,  the  law  is  the  greatest  comfort  that 
God  hath  given  to  the  sons  of  men.  It  remedies  injuries, 
and  gives  to  every  man  that  which  is  his.  He  that  goeth 
to  a  judge,  goeth  to  him  that  is  the  minister  of  justice,  and 
that  sitteth  in  the  room  of  God  to  do  right ;  for  the  seat  of 
justice  is  the  seat  of  God.  If  there  were  no  law  to  be 
ministered,  but  every  man  might  do  what  he  would,  and 
reckon  all  his  own,  whatsoever  he  could  get  or  come  by, 
what  a  life  would  it  be  !  How  should  any  man  be  master 
of  that  which  he  hath?  Who  can  imagine  what  injuries, 
cruellies,  murders,  and  streams  of  blood  would  follow? 
Thanks  be  unto  God,  who  in  mercy  hath  given  us  a  law 
and  justice  to  guide  us  by. 

Let  us  be  content  to  seek  help  at  this  law  without  wrath 
or  malice ;  let  us  come  to  it,  as  we  would  come  to  our 
father ;  let  us  ask  counsel  at  it,  as  we  would  at  the  mouth 
of  God.  As  every  man  thinks  it  lawful  to  use  his  own, 
or  to  require  his  own,  so  let  every  man  be  content  to  leave 
that  which  he  holds,  when  law  saith,  it  is  none  of  his. 

The  law  is  no  breach  of  charity,  it  is  the  bond  and  knot 
to  keep  men  in  love.  A  son  may  attempt  law  with  his 
father,  yet  do  it  in  such  duty  as  becomes  a  son.  A  subject 
may  attempt  law  with  his  prince,  and  yet  love  and  rever- 
ence his  prince  as  becomes  him.  Who  uses  the  law  other- 
wise, abuses  it.      All  strife  and  contention  must  be  laid 


148  Jewell. — On  the  First  Epistle 

aside.  Love  may  avoid  wrong,  love  may  require  right, 
love  may  stand  forth  and  seek  defence  before  a  judge. 

Love  is  patient  and  gentle ;  it  envieth  not,  it  doth  not 
boast  itself,  it  is  not  puffed  up,  it  disdaineth  not,  it  seeketh 
not  her  own  things,  it  is  not  provoked  to  anger,  thinketh  not 
evil,  it  rejoiceth  not  in  iniquity,  but  it  rejoiceth  in  the  truth; 
it  suffereth  all  things,  it  believeth  all  things,  it  hopeth  all 
things,  it  endureth  all  things.  Such  is  the  nature  of  love, 
such  it  is,  wheresoever  it  is,  when  it  seeketh  right,  when  it 
defendeth  itself  against  challenge  of  doing  wrong. 

Verse  10.  Yea,  and  that  thing  verily  you  do  vnto  all  the 
brethren  which  are  throughout  all  Macedonia  ;  hut  we 
beseech  yoii^brethren^  that  you  increase  more  and  more. 

You  love  the  brethren,  not  only  those  that  are  with  you, 
and  whom  you  know  ;  but  all,  whatsoever  they  are,  and  in 
what  place  soever,  though  ye  kaow  them  not.  Some  love 
none  but  such  as  are  of  their  sort,  and  devotion,  and  sect, 
and  fellowship.  If  any  be  of  another  mind  than  they  are 
of,  they  cannot  love  them.  This  love  is  not  of  God,  it  is 
carnal, and  proceedeth  but  from  the  flesh.  Whosoever  carries 
the  name  of  Christ,  is  our  brother;  we  must  love  him  for 
Christ's  sake.  Christian  love  doth  love  those  that  are  ene- 
mies, and  do  not  love  us  ;  it  blesses  them  that  speak  ill  of 
us,  and  prays  for  them  that  persecute  us. 

O  that  the  words  of  Paul  might  truly  be  spoken  of  us, 
"As  touching  brotherly  love,  we  need  not  write  unto  you." 

0  that  God  would  touch  our  hearts  with  his  Holy  Spirit, 
that  we  were  all  so  knit  together,  and  loved  one  another, 
as  he  hath  commanded  us  !  Then  should  we  feel  that  peace 
which  passeth  all  understanding;  then  would  it  appear,  how 
joyful  a  thing  it  were  for  brethren  to  dwell  together  in  unity; 
then  should  we  taste  of  the  comfort  of  the  sons  of  God. 

And,  alas  1  what  is  our  life,  or  what  is  our  profession, 
without  love?  what  is  the  sun  without  light?  what  is  the 
fire  without  heat?  Though  I  speak  with  the  tongues  of  men 
and  angels,  saith  the  apostle,  1  Cor.  xiii.  and  have  not  love, 

1  am  as  sounding  brass,  or  as  a  tinkling  cymbal.  And 
though  I  had  the  gift  of  prophecy,  and  knew  all  secrets  and 
all  knowledge,  yea,  if  I  had  all  faith,  so  that  I  could  re- 
move mountains,  and  had  not  love,  I  were  nothing. 

That  you  increase  more  and  more.  Men  of  this  world 
seek  to  increase  in  their  wealth  and  riches.  They  never 
think  their  store  so  great,  but  it  may  abide  to  have  more  laid 


IV.  11,  12.]  to  the  Thessalonians.  149 

to  it.  Wicked  men  stand  not  at  a  stay,  they  cease  not  to  do 
ill,  they  heap  sin  upon  sin,  and  draw  iniquity  with  cords  of 
vanity,  and  sin  with  cart-ropes,  until  they  come  to  the  height 
and  extremity  of  wickedness.  Do  you  increase  in  every 
thing  that  is  good.  The  kingdom  of  God  is  not  in  word, 
but  in  power,  1  Cor.  iv. 

A  child  that  stays  at  one  stature,  and  never  grows  bigger, 
is  a  monster.  The  ground  that  prospers  not,  and  is  not 
fruitful,  is  cursed.  The  tree  that  is  barren,  and  improves 
not,  is  cut  down.  This  must  all  know,  men  and  women, 
and  babes  and  infants:  they  must  all  walk  on  still  in  the 
way  of  godliness,  and  increase  and  go  forward  therein.  Un- 
less we  go  forward,  we  slip  back.  If  we  wax  weary  to  do 
the  work  of  God,  God  will  forsake  us. 

Verse  11.  And  that  ye  study  to  he  quiet^  and  to  meddle 
with  your  own  business,  and  to  work  with  your  own 
hands,  as  we  commanded  you; 

12.  That  ye  may  behave  yourselves  honestly  towards  them 
that  are  without,  and  that  nothing  be  lacking  unto  you. 

Let  no  man  among  you  be  a  busybody  in  other  men's 
matters.  Be  not  eaves-droppers,  and  hearkening  what  is 
said  or  done  in  your  neighbour's  house.  Wide  ears  and 
long  tongues  dwell  together.  They  that  love  to  hear  all  that 
may  be  told  them,  do  also  love  to  blab  out  all  they  hear. 

Study  to  be  quiet,  and  meddle  with  your  own  business. 
The  church  of  God  is  as  the  body  of  man.  In  a  man's 
body  every  part  hath  its  several  office;  the  arm,  the  leg,  the 
hand,  and  foot  do  that  whereto  they  are  appointed,  and, 
doing  the  same,  they  live  together  in  peace.  But  if  the  arm 
would  take  in  hand  to  do  that  which  is  the  duty  of  the  leg, 
or  the  foot  that  which  is  the  part  of  the  hand,  it  would  pro- 
duce great  disorder  in  the  whole  body.  So  if  every  man  in 
the  church  of  God  seek  to  do  that  which  to  him  belongs, 
the  church  shall  flourish,  and  be  in  quiet. 

But  when  every  man  will  be  busy,  and  take  upon  him  to 
look  into  others;  when  every  private  man  will  govern,  and 
the  subject  take  in  hand  to  rule  the  prince;  all  must  needs 
come  to  wreck  and  decay.  Busy  bodies  ever  find  fault  with 
their  brethren  and  neighbours,  with  the  state,  the  clergy,  the 
commonwealth,  the  church,  the  government,  and  with  the 
prince;  they  are  an  unquiet  kind  of  men,  ever  looking  for 
that  they  may  mislike,  and  never  contented.  From  these 
men  come  privy  whisperings,  slander,  backbitings,  mutinies, 

JEWELL.  14 


150  Jewell. — On  the  First  Epistle 

conspiracies,  treasons,  deposing  of  princes,  and  utter  decay 
of  commonwealths.     These  are  the  fruits  of  curiosity. 

And  to  work  with  your  own  hands.  God  hath  ordained 
that  all  sorts  of  men  should  labour,  and  eat  their  bread  in 
the  sweat  of  their  brows.  And  here  the  apostle  not  only 
charges  them  to  work,  but  that  they  work  with  their  own 
hands.  Thou  that  hast  hands,  and  settest  them  not  to 
work,  thou  that  abusest  the  grace  of  God  by  thy  idleness, 
shalt  give  an  account  thereof. 

What  fills  your  prisons?  What  enriches  your  gallows, 
but  idleness?  When  your  children  come  to  these  places  and 
see  they  must  live  no  longer,  whereof  complain  they,  but  of 
idleness?  Then  they  curse  the  time,  and  their  father  and 
mother,  that  brought  them  up  in  idleness. 

Though  kings  and  princes,  and  counsellors,  and  preachers, 
and  magistrates,  dig  not  and  plough  not,  nor  do  any  handy 
work,  yet  they  break  not  therefore  the  commandment  of  God; 
they  break  not  this  rule  of  the  apostle.  The  head  walketh 
not  as  the  feet,  nor  travaileth  as  the  hands,  yet  is  it  not  idle. 

There  is  no  labour  comparable  to  the  labour  of  a  prince; 
day  and  night,  sleeping  and  waking,  he  is  full  of  cares  and 
full  of  pains.  The  nobleman  and  magistrate,  if  he  regard 
his  country,  be  careful  for  the  laws,  aid  the  poor,  repress 
tyranny,  comfort  the  weak,  punish  the  wicked,  is  not  idle. 
The  minister,  if  he  apply  to  his  book,  be  diligent  in- prayer, 
exhort,  and  teach  publicly  and  privately,  is  not  idle.  These 
labours  are  greater  than  all  the  labours  of  the  body. 

Verse  13.  /  would  not,  brethren,  have  you  ignorant  con- 
cerning them  which  are  asleep,  that  ye  sorrow  not,  even 
as  others  which  have  no  hope. 

14.  For  if  we  believe  that  Jesus  is  dead,  and  is  risen; 
even  so,  them  that  sleep  with  Jesus  will  God  bring  with 
him. 

Herein  stands  the  comfort  of  Christian  religion;  were  it 
not  for  the  hope  of  the  second  life,  the  godly  in  this  world 
were  in  worse  case  than  the  dumb  and  brute  beasts.  When 
Christ  appointed  his  disciples  to  go  and  preach,  he  said,  I 
send  you  as  sheep  in  the  midst  of  wolves.  They  will  scourge 
you;  you  shall  be  haled  of  all  men.  As  the  gospel  in- 
creased in  any  place,  these  words  were  fulfilled;  the  godly 
were  put  to  death  for  the  name  of  Christ;  the  father  did  see 
his  son  slain  before  his  face,  and  the  son  saw  his  father 
cruelly  tormented.  Hence  grew  great  mourning  and  hea- 
viness. 


IV.  13,  14.]  to  the  Thessalonians.  161 

Oh !  said  they,  he  was  a  reverend  sage  father ;  oh !  he 
was  a  wise  young  man,  learned,  zealous,  and  a  great  stay 
in  the  church;  why  would  God  take  him  before  his  time? 
There  is  not  now  any  one  left,  whom  we  may  behold,  or 
hear,  or  follow;  we  are  left  comfortless  and  without  hope. 

After  this  sort  it  is  likely  the  Thessalonians  mourned, 
when  they  beheld  the  persecution  of  the  church  of  God 
among  them.  Herein  they  grew  towards  mistrust,  and  to 
be  like  the  heathen,  who  had  no  hope. 

St.  Paul  thought  good  to  reform  this  error;  and,  because 
this  abuse  grew  of  ignorance,  for  that  they  knew  not  the 
happy  estate  of  such  as  die  in  the  Lord,  he  saith,  I  would 
not  have  you  ignorant  what  is  become  of  them,  and  what 
God  hath  done  for  them.  He  hath  tried  them  as  gold,  and 
hath  made  them  worthy  for  himself;  therefore  you  ought 
rather  to  rejoice,  there  is  no  cause  at  all  of  mourning.  When 
Christ  saw  his  disciples  heavy  and  sad,  because  of  his  de- 
parture, he  said,  John  xiv.  If  ye  loved  me,  ye  would  verily 
rejoice,  because  I  said,  I  go  to  the  Father,  for  my  Father  is 
greater  than  I.  I  shall  sit  at  the  right  hand  of  my  Father 
in  glory;  then  shall  every  knee  bow  unto  me,  and  every 
tongue  shall  confess  my  greatness;  therefore,  if  ye  loved  me, 
you  would  rejoice  in.  my  behalf.  It  is  ignorance  that  maketh 
you  heavy,  because  you  know  not  whither  I  go.  When 
Joseph  was  sold  into  Egypt,  good  father  Jacob  thought  he 
was  dead,  and  therefore  mourned  day  and  night.  Nothing 
could  comfort  him.  Alas!  saith  he,  that  I  have  lived  to  see 
this  day!  O  Joseph,  my  son,  my  son  Joseph,  O  that  I 
might  give  my  life  to  redeem  thee !  now  shall  my  hoary  head 
go  down  to  the  grave  in  heaviness.  But  when  he  heard 
that  Joseph  lived,  and  saw  him  with  his  eyes;  when  he 
saw  that  he  was  a  prince,  next  in  place  to  the  king,  and  had 
all  the  country  at  command,  then  he  knew  he  had  mourned 
without  a  cause;  then  his  heart  leaped  within  him,  his  eyes 
gushed  out  with  water,  he  wept  for  joy.  Ignorance,  as  we 
see,  made  him  heavy ;  knowledge  of  the  truth  as  it  was, 
rejoiced  his  heart,  and  made  him  glad. 

There  is  great  error,  and  darkness,  and  ignorance  in  man's 
life.  We  rejoice  when  we  have  cause  to  mourn,  and  mourn 
many  times  when  we  have  cause  to  rejoice.  Therefore  he 
saith,  I  would  not  have  you  ignorant ;  be  not  deceived ; 
God  hath  given  you  eyes  to  see  the  right  way ;  God  hath 
given  you  ears  to  hear  counsel,  and  a  heart  to  know  reason, 
and  to  understand  and   judge;    God  hath  given  you  the 


152  Jewell. — On  the  First  Epistle 

Scriptures,  and  by  them  the  knowledge  of  his  will;  he  hath 
given  you  a  face  to  look  up  to  heaven,  and  the  spirit  of  life 
hath  he  poured  into  you,  that  you  should  not  by  any  means 
be  deceived. 

That  ye  sorrow  not,  as  others  that  have  no  hope.  He 
doth  not  forbid  natural  atiection.  Our  parents  and  our 
children  are  dear  unto  us.  They  are  our  flesh  and  blood, 
and  the  chief  and  principal  part  of  our  body.  Any  part 
of  our  body  cannot  be  cut  off,  but  we  shall  feel  it.  The 
father,  if  he  feel  not  the  death  of  his  son,  or  the  son,  if  he 
feel  not  the  death  of  his  father,  and  have  not  a  deep  feeling 
of  it,  he  is  unnatural. 

David  mourned  for  Jonathan;  the  whole  land  mourned 
for  Josiah.  Paul  saith,  God  had  mercy  upon  Epaphro- 
ditus,  he  was  sick,  very  near  unto  death ;  and  not  on  him 
only,  but  on  me  also,  lest  I  should  have  sorrow  upon  sorrow. 
If  God  had  taken  Epaphroditus  out  of  life,  no  doubt  Paul 
would  have  sorrowed.  What  need  more  examples?  Christ 
mourned  for  Lazarus,  and  shed  tears  for  him.  Then  said 
the  Jews,  Behold  how  he  loved  him !  John  xi. 

We  are  not,  therefore,  forbidden  to  mourn  over  the  dead; 
but  to  mourn  in  such  sort  as  the  heathen  did,  we  are  for- 
bidden. They,  as  they  did  neither  believe  in  God  nor  in 
Christ,  so  had  they  no  hope  of  the  life  to  come.  When  a 
father  saw  his  son  dead,  he  thought  he  had  been  dead  for 
ever.  He  became  heavy,  changed  his  garment,  delighted  in 
no  company,  forsook  his  meat,  famished  himself,  rent  his 
body,  cursed  his  fortune,  cried  out  upon  his  gods.  O  my 
dear  son!  saith  he,  how  beautiful,  how  learned,  and  wise, 
and  virtuous  wast  thou!  Why  shouldst  thou  die  so  untimely? 
why  have  I  offered  sacrifice,  and  done  service  to  my  gods? 
they  have  made  me  a  good  recompense!  I  will  trust  them 
no  more;  I  will  no  more  call  upon  them.  Thus  they  fell 
into  despair,  and  spake  blasphemies. 

Therefore  saith  Paul,  You  may  mourn,  as  did  the  holy 
men  of  God,  but  you  may  not  mourn  as  the  unfaithful  sor- 
row for  their  dead.  You  are  the  sons  of  the  holy  fathers; 
fashion  not  yourselves,  therefore,  like  to  the  heathens;  do 
not  as  they  did,  neither  in  feasts,  nor  in  marriages,  nor  in 
your  attire,  nor  in  your  mourning,  nor  in  your  pastimes; 
but  behave  yourselves  as  becomes  the  children  of  the  Most 
High. 

But  why  may  not  Christians  mourn,  and  continue  in 
heaviness?    Because  it  is  no  new  thing  for  a  man  to  die, 


IV.  13,  14.]  to  the  Thessalonians.  153 

because  he  goeth  the  way  of  all  flesh.  Again,  they  that  de- 
part this  life  are  not  dead ;  they  are  not  gone  for  ever,  as 
the  heathen  imagined;  they  are  laid  down  to  take  rest  qui- 
etly for  a  time.  The  death  of  a  godly  man  is  nothing  else 
but  a  sleep.  So  saith  our  Saviour  of  Lazarus,  John  xi. 
Our  friend  Lazarus  sleepeth;  howbeit  Jesus  spake  of  his 
death.  So  it  is  said  of  Stephen,  Acts  vii.  And  they  stoned 
Stephen,  who  called  on  God,  and  said.  Lord  Jesus  receive 
my  spirit.  And  he  kneeled  down,  and  cried  with  a  loud 
voice.  Lord,  lay  not  this  sin  to  their  charge;  and  when  he 
had  thus  spoken,  he  slept. 

Whosoever  dieth  in  peace  of  conscience,  he  may  say,  I 
will  lie  down  and  take  my  rest.  Thus  doth  the  man  of 
God  repose  himself;  for  Christ  is  advantage  unto  him,  both 
in  life  and  in  death.  He  saith  with  the  apostle,  Rom.  xiv. 
Whether  we  live,  we  live  unto  the  Lord;  or  whether  we 
die,  we  die  unto  the  Lord ;  whether  we  live,  therefore,  or 
die,  we  are  the  Lord's.  He  goeth  into  his  grave  as  into  a 
bed;  he  forsaketh  this  life,  as  if  he  lay  down  to  sleep.  He 
shall  shake  off  his  sleep,  rouse  himself,  and  rise  again. 

As  we  wake  out  of  sleep,  we  know  not  how,  so  shall  we 
rise  again,  though  we  know  not  how.  As  we  are  much  re- 
freshed, and  our  bodies  strengthened  by  sleep,  so  shall  we 
rise  again  in  much  more  strength,  and  our  corruption  shall 
put  on  incorruption,  and  our  mortality  immortality.  As 
often  then  as  we  go  to  our  beds,  let  us  think  of  our  resur- 
rection from  death.  Who  is  sorry  to  go  into  his  bed?  What 
father  laments  to  see  his  child  lie  quietly  and  take  his  rest? 
Why  then  should  he  so  mourn  for  his  death?  wherein  God 
deals  mercifully  with  him  and  translates  him  to  the  glory  of 
the  sons  of  God,  where  is  no  death,  nor  fear,  but  we  shall 
be  made  like  to  the  angels  of  God. 

The  body  rots  in  the  ground,  yet  God  preserves  it,  that  it 
shall  not  perish.  His  spirit  shall  return  to  it  again,  and  it 
shall  live.  God  is  able  to  bring  this  to  pass;  he  hath  pro- 
mised so  to  do;  he  hath  done  it  already,  and  will  do  it 
again,  Luke  vii.  When  Christ  came  near  to  the  gate  of  the 
city  of  Nain,  there  was  a  dead  man  carried  out,  the  only 
son  of  his  mother,  who  was  a  widow ;  and  much  people  of 
the  city  was  with  her;  and  when  the  Lord  saw  her,  he  had 
compassion  on  her,  and  said  unto  her,  Weep  not.  And  he 
■went  and  touched  the  coffin,  and  they  that  bare  it,  stood 
still;  and  he  said,  I  say  unto  thee,  young  man,  arise.  And 
14* 


154  Jewell. — On  the  First  Epistle 

he  that  was  dead  sat  up,  and  began  lo  speak,  and  he  de- 
livered him  to  his  mother. 

Lazarus  was  laid  in  his  grave ;  he  had  been  four  days  dead  ; 
his  body  did  stink.  Yet  when  Christ  cried  with  a  loud  voice, 
Lazarus,  come  forth!  then  he  that  was  dead  came  forth, 
bound  hand  and  foot  with  bands,  and  his  face  was  bound 
with  a  napkin;  Jesus  said  unto  them,  Loose  him,  and  let 
him  go,  John  xi.  St.  Matthew  saith.  The  graves  did  open 
themselves,  and  many  bodies  of  the  saints  which  slept,  arose 
and  came  out  of  the  graves  after  his  resurrection,  and  went 
into  the  holy  city,  and  appeared  unto  many.  These  i^ew  sto- 
ries witness  unto  us  the  rising  again  of  our  bodies  unto  life. 
But  what  do  I  speak  of  the  bodies  of  men?  they  are  the 
houses  of  God,  the  temples  of  the  Holy  Ghost;  God  hath 
appointed  unto  them  a  kingdom. 

The  word  of  God  is  almighty.  He  shall  but  speak,  and 
it  shall  be  done.  The  trumpet  shall  sound,  and  the  dead 
shall  return  to  life.  I  am  sure,  saith  Job,  that  my  Re- 
deemer liveth,  and  that  1  shall  rise  out  of  the  earth  in  the 
latter  day,  and  shall  be  covered  again  with  my  skin,  and 
shall  see  God  in  my  flesh;  whom  I  myself  shall  see,  and 
mine  eyes  shall  behold,  and  none  other  for  me;  this  is  my 
hope,  laid  up  in  my  bosom. 

St.  Paul  willed  Timothy  never  to  forget  this  doctrine, 
Remember  that  Jesus  Christ,  made  of  the  seed  of  David, 
was  raised  again  from  the  dead,  according  to  my  gospel,  2 
Tim.  ii.  This  is  the  foundation,  the  beginning,  and  the  end- 
ing of  religion.  If  the  Spirit  of  Him  that  raised  up  Jesus 
from  the  dead  dwell  in  you,  he  that  raised  up  Christ  from 
the  dead  shall  also  quicken  your  mortal  bodies,  because  that 
his  Spirit  dwelleth  in  you,  Rom.  viii. 

This  is  an  article  of  our  faith.  We  believe  the  resurrec- 
tion of  the  body,  even  of  this  body,  in  which  we  live,  and 
which  we  carry  about  with  us.  All  flesh  shall  see  the  sal- 
vation of  our  God.  This  is  the  hope  of  Christians,  the  re- 
surrection of  their  flesh.  Set  your  aflections  on  things 
which  are  above,  not  on  things  which  are  on  the  earth;  for 
ye  are  dead,  and  your  life  is  hid  with  Christ  in  God,  saith 
the  apostle,  Col.  iii.  When  Christ,  which  is  our  life,  shall 
appear,  then  shall  ye  appear  with  him  in  glory.  Therefore 
let  not  your  hearts  be  dull  through  unbelief.  As  God  was 
able  to  save  the  bodies  of  his  servants,  that  they  were  not 
hurt  in  the  fire ;  as  lie  was  able  to  keep  Jonah  safe  in  the 


IV.  13,  14.]  to  the  Thessalonians.  155 

whale's  belly ;  so  can  he  preserve  our  bodies  safe  in  the 
earth  ;  yea,  much  better,  because  the  fire  naturally  con- 
sumes, and  the  fishes'  belly  destroys  those  things  which  they 
raven,  but  the  earth  naturally  preserves  that  which  is  earthy. 

As  our  God  is  of  power  to  divide  the  waters,  to  make  the 
sea  stand  like  a  wall,  and  give  passage  to  his  people;  as  he 
can  change  the  course  of  the  heavens,  and  make  the  sun  go 
back;  as  he  can  draw  water  out  of  the  hard  rocks;  so  is  he 
of  power  to  raise  our  dead  bodies  again  unto  life.  If  he 
made  the  earth,  the  water,  the  air,  the  heavens,  and  all 
creatures  in  them  of  nothing,  he  is  much  more  able  to  re- 
store again  these  bodies  which  have  been.  We  look,  saith 
Paul,  Phil.  iii.  for  the  Saviour,  even  the  Lord  Jesus  Christ, 
who  shall  change  our  vile  body,  and  make  it  like  his  glo- 
rious body,  according  to  the  working  whereby  he  is  able  to 
subdue  all  things  to  himself. 

The  prophet  Isaiah  comforts  the  people  of  God  in  their 
afflictions,  chap.  xxvi.  Thy  dead  men  shall  live,  even  with 
my  body  shall  they  arise.  Awake  and  sing,  ye  that  dwell 
in  the  dust;  for  thy  dew  is  as  the  dew  of  herbs,  and  the 
earth  shall  cast  out  the  dead.  Again  ;  The  earth  shall  dis- 
close her  blood,  and  shall  no  more  hide  her  slain.  There- 
fore saith  our  Saviour,  John  vi.  This  is  the  Father's  will 
which  hath  sent  me,  that  of  all  which  he  hath  given  me  I 
should  lose  nothing,  but  should  raise  it  up  again  at  the  last 
day.  Again  he  saith,  John  v.  The  hour  shall  come  in  the 
which  all  that  are  in  the  graves  shall  hear  his  voice;  and 
they  shall  come  forth  that  have  done  good,  unto  the  resur- 
rection of  lile  ;  but  they  that  have  done  evil,  unto  the  resur- 
rection of  condemnation.  And  again,  John  xi.  I  am  the 
resurrection  and  the  life :  he  that  believeth  in  me,  though 
he  were  dead  shall  live;  and  whosoever  liveth  and  believeth 
in  me,  shall  never  die. 

For  if  we  believe  that  Jesus  is  dead  and  is  risen;  that 
he  was  delivered  to  death  for  our  sins,  and  is  risen  again 
for  our  justification;  if  we  believe  that  he  is  ascended  up 
into  heaven,  and  sitteth  at  the  right  hand  of  God  his  Father, 
he  will  also  raise  up  our  mortal  bodies,  and  bring  us  with 
him.  Now  Christ  is  risen  from  the  dead,  and  was  made 
the  first  fruits  of  them  that  sleep,  1  Cor.  xv.  He  is  our 
head,  we  are  his  body;  we  are  flesh  of  his  flesh,  and  bone 
of  his  bone,  tie  hath  given  us  his  Spirit  to  dwell  in  us. 
But  if  any  man  hath  not  the  Spirit  of  Christ,  the  same  is 


156  Jewell. — On  the  First  Epistle 

not  his.  Rom.  viii.  Christ  our  Head  liveth.  His  body  then 
cannot  be  dead.  Where  I  am,  saith  he,  John  xii.  there 
shall  also  my  servant  be.  Wherefore,  if  we  be  dead  with 
Christ,  v/e  believe  that  we  shall  live  also  with  him. 
Rom.  vi. 

What  then  shall  become  of  the  infidels  which  have  no 
faith,  which  have  not  the  Spirit  of  God?  Shall  not  they 
rise  again?  Yes,  verily;  they  shall  rise,  but  not  with 
Christ ;  they  shall  not  rise  with  the  resurrection  of  the  just. 
Some  shall  rise  unto  life,  some  unto  death;  some  to  salva- 
tion, others  to  damnation;  some  to  glory,  others  to  shame. 
We  must  all  appear  before  the  judgment-seat  of  Christ,  that 
every  man  may  receive  the  things  which  are  done  in  his 
body,  according  to  that  he  hath  done,  whether  it  be  good  or 
evil,  2  Cor.  v. 

The  wicked  shall  rise  up  again  with  their  bodies,  and 
their  portion  shall  be  with  the  devil  and  his  angels ;  they 
shall  come  forth  of  their  graves  to  the  resurrection  of  con- 
demnation; their  body  and  soul  shall  be  cast  into  hell-fire, 
their  worm  shall  never  die,  their  fire  shall  not  be  quenched. 
It  had  been  better  for  them,  they  had  never  been  born. 

Verse  15.  For  this  say  we  unto  you,  by  the  word  of  the 
Lord,  that  we  which  live,  and  are  remaining  in  the 
coming  of  the  Lord,  shall  not  prevent  them  that  sleep. 

16.  For  the  Lord  himself  shall  descend  from  heaven  with 
a  shout,  and  ivith  the  voice  of  the  archangel,  and  with 
the  trumpet  of  God;  and  the  dead  in  Christ  shall  rise 
first. 

This  that  we  declare  unto  you  is  not  of  ourselves ;  it  is 
the  truth  of  God,  it  shall  stand  good,  and  be  found  true  for 
ever.  God  will  raise  our  bodies  out  of  the  grave,  and  restore 
them  from  death  to  life.  You  may  not  reason  how,  or  in 
what  order  this  shall  be  done,  or  who  shall  be  the  first,  or 
the  second,  or  the  third,  that  shall  rise  up  in  the  resurrection. 
Such  questions  are  unfit,  and  not  to  be  moved ;  We  shall 
all  be  changed  in  a  moment,  in  the  twinkling  of  an  eye, 
1  Cor.  XV. 

At  that  hour  some  shall  be  alive,  and  some  shall  be  dead  ; 
for  He  shall  come  to  judge  both  the  quick  and  the  dead. 
We  that  are  remaining  in  the  coming  of  the  Lord,  shall  not 
prevent  them  that  sleep  ;  neither  will  their  part  be  better  in 
the  resurrection,  who  shall  then  be  found  aUve  ;  nor  their 


IV.  15,  16.]  to  the  Thessalonians.  157 

part  worse,  who  have  been  dead  many  years  before.  For 
they  which  were  dead  shall  as  soon  be  partakers  of  the 
glory  of  the  sons  of  God  as  the  other. 

Touching  the  state  of  men  that  shall  live  in  the  end  of  the 
world,  Christ  saith.  Matt.  xxiv.  As  the  days  of  Noah,  so 
likewise  shall  the  coming  of  the  Son  of  man  be.  I  doubt 
not  but  you  remember  the  history,  what  dreadful  plague  of 
rain  and  tempest  fell,  when  all  the  world  was  drowned  and 
destroyed  with  water;  vice  and  ungodliness  had  increased, 
and  all  flesh  had  corrupted  his  way  upon  earth.  They  had 
no  shame,  there  was  no  fear  of  God  before  their  eyes.  God's 
wrath  was  kindled  against  them.  He  sent  Noah,  a  preacher 
of  righteousness,  to  reform  them,  to  tell  them  of  the  de- 
struction at  hand,  that  they  might  repent  and  be  saved. 
But  they  regarded  it  not;  they  laughed  Noah  to  scorn,  and 
grew  desperate,  and  continued  in  sin.  Suddenly  all  the 
fountains  of  the  great  deep  were  broken  up,  and  the  win- 
dows of  heaven  were  opened.  As  they  were  eating  and 
drinking,  buying  and  selling,  building,  purchasing,  stirring, 
and  travelling;  as  they  were  in  the  midst  of  their  joys,  and 
travails,  and  pleasures,  the  rain  came  upon  them,  and  the 
flood  grew  so  great,  that  it  destroyed  the  whole  world, 
except  Noah  and  a  ikw  of  his  company.  Their  lands,  their 
goods,  cities,  castles,  nor  any  other  their  pleasures  or  wealth, 
could  save  them:  so  shall  it  be  in  the  coming  of  Christ. 

As  it  was  in  the  days  of  Lot,  and  as  it  befell  to  Sodom 
and  Gomorrah;  they  lived  and  increased  in  filthiness;  their 
hearts  were  blind,  and  regarded  no  counsel ;  their  bodies 
were  filthy;  their  souls,  their  lives,  their  houses,  and  cities, 
were  full  of  filthiness.  The  angel  of  God  departed  from 
them.  Lot  went  out  from  among  them,  and  fire  came  down 
from  heaven,  and  consumed  them  to  ashes,  and  carried  them 
down  quick  into  hell — there  was  no  father  to  lament  his 
child,  no  child  left  to  lament  his  father: — so  shall  it  be  at 
the  coming  of  Christ.  He  shall  come  as  a  thief  suddenly, 
when  no  man  looketh  for  his  coming.  He  shall  come  at 
such  a  season  when  men's  hearts  will  be  asleep,  and  think 
not  of  him. 

St.  Peter,  2  Epis.  iii.  saith.  There  shall  come  in  the  last 
days  mockers,  who  will  walk  after  their  lusts,  and  say, 
Where  is  the  promise  of  his  coming  ?  for  since  the  fathers 
died,  all  things  continue  alike  from  the  beginning  of  the 
creation.  They  scorn  the  threatenings  of  God's  judgments. 
When  shall  the  world  come  to  an  end?     We  have  winter 


158  Jewell. — On  the  First  Epistle 

and  summer,  rain,  snow,  day  and  night,  as  before.  The 
sun  keepeth  his  course,  the  floods  run,  the  trees  bear  fruit, 
all  things  are  as  they  have  been.  Oh!  saith  Peter,  know 
this,  that  God  hath  made  the  heaven  and  earth,  and  all  that 
is  in  them;  they  are  his  creatures,  he  doth  hold  them  up, 
and  preserve  them  by  the  power  of  his  word.  When  God 
shall  withdraw  his  word  they  shall  decay,  and  have  an  end. 

As  for  our  Lord,  he  shall  come,  and  not  tarry;  at  his 
coming  heaven  shall  depart  away  as  a  scroll  that  is  rolled, 
the  elements  shall  melt  with  heat,  and  the  earth  with  the 
works  that  are  therein,  shall  be  burnt  up  and  consumed 
before  his  face.  Deceive  not  yourselves  with  lying  words; 
for  when  you  say.  Peace,  peace,  and  all  things  are  safe; 
then  shall  sudden  destruction  come  upon  you.  Then  two 
men  shall  be  in  the  fields;  the  one  shall  be  received,  and 
the  other  refused.  Two  women  shall  be  grinding  at  the 
mill;  the  one  shall  be  received,  and  the  other  refused,  Matt. 
xxiv.     So  shall  also  the  coming  of  the  Son  of  man  be. 

The  number  of  the  faithful  that  shall  remain  at  his  com- 
ing shall  not  be  many.  So  saith  Christ,  Luke  xviii.  When 
the  Son  of  man  cometh,  shall  he  find  faith  on  the  earth  ? 
St.  John,  prophesying  of  that  day,  saith,  Rev.  vi.  The  sun 
shall  be  as  black  as  sackcloth  of  hair,  and  the  moon  like 
blood.  The  beauty  of  the  church  shall  be  defaced,  the  light 
of  the  gospel  shall  be  put  out;  then  shall  few  be  left  of  those 
that  shall  behold  the  glory  of  God.  These  shall  give  wit- 
ness unto  the  truth. 

And  albeit  they  be  but  few,  yet  are  they  enough  to  con- 
demn the  ungodliness  of  the  wicked.  We  shall  not  go  in 
crowds,  for  we  shall  be  but  few;  we  shall  then  be  in  the 
body,  and  live  in  this  world,  and  look  up,  and  see  these 
things;  yet  when  the  Lord  shall  come,  we  shall  not  prevent 
them  that  sleep.  Although  we  live,  and  they  were  dead, 
yet  shall  they  be  as  ready  as  we. 

Why  ?  For  the  Lord  himself  shall  descend  with  a  shout, 
&;c.  Here  is  laid  before  us  the  true  manner  of  the  terrible 
judgment  of  God.  For  our  better  understanding,  let  us 
compare  heaven  with  earth,  and  the  judgment  of  God  with 
the  judgment  of  men.  The  judges  sit  on  high,  accom- 
panied with  noblemen  and  justices,  attended  on  with  con- 
stables and  bailiffs,  and  the  state  and  presence  of  the  coun- 
try. The  thief  is  brought  forth,  pinioned  and  bound  in 
chains  and  fetters;*  the  poor  wretch  stands  in  great  fear; 
*  Prisoners  now  are  not  tried  in  irons  or  fetters.. 


IV.  15,  16.]  to  the  Thessalonians.  159 

his  conscience  accuses  him  and  saith,  Thou  didst  steal,  thou 
art  worthy  to  die.  The  voice  of  the  judge  is  as  a  blast  of 
thunder,  the  face  of  the  judge  terrible  to  him  as  hell-fire. 

But  the  innocent  that  is  wrongfully  imprisoned,  and  hath 
not  offended,  he  sees  himself  clear,  his  conscience  excuses 
him,  and  therefore  he  rejoices  at  the  coming  of  the  judges. 
He  thought  it  long  before  they  came.  These,  saith  he,  will 
strike  off  my  shackles,  and  set  me  at  liberty;  their  voice 
unto  him  is  as  the  voice  of  life;  he  beholds  them,  and  they 
are  as  the  angels  of  God. 

Such  shall  be  the  show  and  sight  of  the  Son  of  God ; 
he  shall  come  down  with  majesty  from  heaven,  the  trumpet 
of  God  shall  sound  and  be  heard  from  the  one  end  of  the 
heaven  to  the  other ;  and  whosoever  shall  hear  it,  shall 
quake  for  fear.  Then  shall  he  be  the  Judge  over  all  flesh; 
then  he  shall  show  himself  to  be  King  of  kings,  and  Lord 
of  lords;  then  shall  he  not  come  in  humility,  meekness,  and 
mercy,  but  with  dread  and  terror  of  judgment  and  justice. 
Not  with  twelve  poor  apostles,  but  with  twelve  thousand 
angels  to  attend  upon  him.  Not  in  the  preaching  of  the 
gospel,  and  calling  sinners  to  repentance;  but,  in  the  sound 
of  a  trumpet,  wherewith  all  the  corners  of  the  earth  shall 
be  amazed.  Then  shall  he  not  say,  Come  unto  me  all  ye 
that  travail,  and  are  laden,  and  I  will  refresh  you  ;  I  am 
sent  to  the  lost  sheep  of  Israel.  He  shall  not  say.  Father, 
forgive  them,  for  they  know  not  what  they  do :  but.  You 
have  been  ashamed  of  me  and  of  my  word  before  men ; 
therefore  now  will  I  be  ashamed  of  you  before  my  heavenly 
Father. 

Then  shall  they  that  despise  the  word  of  God  know  what 
ihey  despised,  and  the  blasphemers  shall  reap  the  fruit  of 
their  blasphemy.  Then  the  careless  shepherd,  who  hath  not 
fed  the  Lord's  sheep,  but  neglected  them,  and  left  them  at 
all  adventures,  who  hath  betrayed  his  flock,  and  given  them 
to  be  a  prey  unto  the  wolf,  shall  receive  a  just  reward  for 
his  treason;  then  the  adulterer,  oppressor,  and  usurer,  shall 
have  their  life  laid  open  before  them;  then  shall  every  eye 
see  him  ;  they  shall  see  Him  whom  they  pierced  through; 
they  shall  see  his  wounds  which  they  did  not  regard  ;  they 
shall  see  his  sword  ready  drawn  to  slay  all  his  enemies, 
and  shall  fall  down  for  fear  of  Him  that  sitteth  upon  the 
throne,  and  of  the  Lamb. 

But  the  hearts  of  the  righteous  shall  rejoice ;  they  shall 
lift  up  their  heads,  and  see  Him  in  whom  they  have  trusted. 


160  Jewell. — On  the  First  Epistle 

Then  they  shall  say,  This  is  the  day  which  the  Lord  hath 
made,  let  us  rejoice,  and  be  glad  in  it.  Come,  let  us  rejoice 
unto  the  Lord  ;  let  us  come  before  his  face  with  praise;  let 
us  sing  loud  unto  him  with  psalms.  Such  shall  be  the  state, 
and  countenance,  and  honour,  and  majesty  of  our  God, 
when  he  shall  come  down  from  heaven  for  our  deliverance. 
And  the  dead  in  Chi'ist  shall  rise  jirst.  The  earth  shall 
open,  and  yield  forth  her  dead  bodies;  that  so  they  may  be 
ready,  with  us  that  remain,  to  go  before  the  presence  of  our 
Judge.  Which  are  dead  in  Christ.  Who  are  they?  They 
whom  he  chose  out  of  this  world,  and  who  have  chosen  God 
for  their  portion ;  whom  God  hath  sealed  unto  the  day  of 
redemption,  who  have  said,  Christ  is  to  me,  both  in  life  and 
death,  advantage.  And  I  live,  not  I  now,  but  Christ  liveth 
in  me.  And  again.  Whether  we  live  or  die,  we  are  the 
Lord's:  who  say,  I  have  bound  myself  to  serve  the  Lord 
all  the  days  of  my  life. 

They  are  dead  in  Christ,  who  commend  themselves  wholly 
unto  him,  and  say,  O  Lord,  in  thee  have  I  trusted,  let  me 
never  be  confounded.  I  desire  to  be  loosed,  and  to  be  with 
Christ.  Into  thy  hands,  O  Lord,  I  commend  my  spirit ; 
thou  hast  redeemed  me,  O  Lord  of  truth.  To  be  short, 
whosoever  liveth  in  the  Lord,  he  dieth  in  the  Lord.  He  in 
whom  Christ  liveth,  who  hath  a  taste  and  feeling  of  Christ 
in  his  heart;  he  that  rejoiceth  in  Christ,  and  lookcth  for  that 
blessed  hope  and  appearing  of  the  glory  of  the  mighty  God, 
and  of  our  Saviour  Jesus  Christ;  he  is  a  sheep  of  his  pas- 
ture; he  is  a  member  of  his  body;  he  is  the  apple  of  his 
eye;  he  liveth  and  dieth  in  Christ.  Blessed  is  he  that  so 
liveth  and  so  dieth  ;  for  he  shall  rise  with  Christ  in  the 
resurrection  of  the  righteous,  and  shall  have  his  part  in  the 
land  of  the  living. 

Verse  17.  Then  shall  we  ivhich  live  and  remain^  he  cavght 
up  with  them  also  in  the  clouds,  to  meet  the  Lord  in  the 
air;  and  so  shall  we  ever  he  with  the  Lord. 

18.  Wherefore  comfort  yourselves  one  another  with  these 
words. 

We  which  shall  see  all  these  things,  shall  also  be  caught 
up  ourselves.  But  here  you  must  note,  that  Paul  speaks 
not  this  of  his  own  person,  and  of  them  that  lived  in  his 
time,  as  if  they  should  continue  alive  unto  the  end,  or  that 
the  world  should  have  an  end  before  they  should  die;  but 
he  shows  what  shall  be  the  state  of  such  whosoever  shall 


IV.  17,  18.]  to  the  Thessalonians.  161 

then  remain  alive.  And  again,  mark  that  he  saith  not,  We 
which  live  and  remain  shall  die  forthwith ;  or,  Our  bodies 
shall  be  turned  into  dust,  and  so  our  souls  alone  go  to  meet 
the  Lord ;  but.  Whether  we  be  standing  or  sitting,  doing 
well,  or  ill  occupied,  "  we  shall  be  caught  up."  For  the 
trumpet  shall  suddenly  blow,  and  then  the  dead  shall  rise, 
and  we  shall  be  changed. 

So  saith  St.  Paul,  1  Cor.  xv.  Behold,  I  show  you  a  secret 
thing:  we  shall  not  all  sleep,  but  we  shall  be  changed.  In 
a  moment,  in  the  twinkling  of  an  eye,  shall  they  that  are 
dead  arise,  and  we  shall  be  changed.  Thus  our  mortal 
body  shall  be  changed,  and  shall  put  on  immortality;  this 
corruptible  body  shall  be  changed,  and  put  on  incorruption. 
Christ  will  change  our  earthly  bodies  to  the  likeness  of  his 
glorious  heavenly  body.  Then  shall  our  flesh  be  pure,  and 
heavenly,  and  spiritual,  and  we  shall  be  able  to  behold  the 
glory  of  God.  Then  shall  be  brought  to  pass  the  saying 
that  is  written,  Death  is  swallowed  up  in  victory.  O  death, 
where  is  thy  sting?     O  grave,  where  is  thy  victory? 

To  meet  the  Lord  in  the  ai?',  &c.  This  is  a  comfortable 
end  of  all  troubles  and  persecutions  which  the  godly  suffer 
in  this  life;  that  they  be  received  into  the  glory  of  God,  and 
that  both  their  bodies  and  souls  do  live  with  him,  and  enjoy 
his  presence  for  ever.  Then  shall  they  eat  of  the  tree  of 
life,  which  is  in  the  midst  of  the  paradise  of  God ;  they  shall 
hunger  no  more,  nor  thirst  any  more,  neither  shall  the  sun 
light  on  them,  nor  any  heat.  God  shall  wipe  away  all  tears 
from  their  eyes.  Then  shall  they  feel  those  joys,  which  eye 
hath  not  seen,  nor  ear  hath  heard,  nor  hath  entered  into  the 
heart  of  man.  Such  an  end  shall  they  have,  whosoever  fear 
the  Lord. 

Comfort  yourselves  one  another  icith  these  words.  You 
see  the  turmoils  and  troubles  of  the  world,  what  vexations 
and  afflictions  Satan  raises  up  against  all  those  that  will 
live  godly.  Open  and  notorious  sinners  are  forborn.* 
Theft,  adultery,  usury,  extortion,  v.-ilful  murder,  rebellion, 
treason,  are  many  times  pardoned  and  unpunished ;  but 
true  religion,  which  is  the  turning  from  idols  to  serve  the 
true  and  hving  God,  and  faith  in  Jesus  Christ,  that  by  him 
we  shall  be  delivered  from  the  wrath  to  come,  finds  but  few 
friends,  and  seldom  escapes  without  strange  and  most  cruel 
torments. 

What  is  this  but  to  crucify  the  Lord  of  glory,  and  to  set 
*  Spared. 

JEWELL.  15 


162  Jewell. — On  the  First  Epistle 

Barabbas,  a  murderer,  at  liberty?  David  saith,  Psal.  ii. 
The  kings  of  the  earth  band  themselves,  and  the  princes 
are  assembled  together  against  the  Lord,  and  against  his 
Anointed.  They  seek  to  spoil  the  vine  of  the  Lord,  and  to 
destroy  his  little  flock  ;  they  use  all  means  to  put  out  the 
light  of  the  gospel.  But  be  you  of  good  cheer;  continue 
you  steadfast  in  the  truth,  your  redemption  is  even  at  hand. 
You  shall  be  caught  up  in  the  clouds  to  meet  the  Lord,  and 
so  shall  abide  with  him  for  ever.  Let  every  neighbour 
comfort  his  neighbour,  and  every  father  his  child  ;  let  us 
all  comfort  one  another  with  these  words. 


CHAPTER  V. 

Verse  1.  But  of  times  and  seasons,  brethren,  you  have  no 
need  that  I  write  unto  you. 

2.  For  ye  yourselves  know  perfectly,  that  the  day  of  the 
Lord  shall  come,  as  a  thief  in  the  night. 

3.  For  when  they  shall  say.  Peace  and  safety,  then  shall 
come  upon  them  sudden  destruction,  as  the  travail  upon 
a  woman  with  child,  and  they  shall  not  escape. 

When  the  disciples  came  unto  Christ  apart,  and  said, 
Matt,  xxiv.  Tell  us  when  these  things  shall  be,  and  what 
sign  shall  be  of  thy  coming  and  of  the  end  of  the  world?  he 
answered.  Take  heed  lest  any  man  deceive  you.  It  is  not 
for  you  to  know  the  time,  or  the  seasons,  which  the  Father 
hath  put  in  his  own  power.  For  of  that  day  and  hour 
knoweih  no  man,  no,  not  the  angels  which  are  in  heaven, 
neither  the  Son  himself,  save  the  Father.  Vex  not  your 
spirit  in  vain.  Seek  not  for  that  which  you  may  not  know; 
you  shall  not  be  able  to  find  it. 

Therefore  saith  Paul,  I  need  not  to  write  of  times  and 
seasons  in  which  these  things  shall  be  done.  Yourselves 
have  been  taught  the  word  of  God;  you  have  learned  what 
his  will  is;  you  know  the  day  of  the  Lord  shall  come  upon 
you  as  a  thief.  And  how  cometh  a  thief?  not  in  the  day- 
time; not  when  a  man  hath  company  about  him;  not  when 
he  is  watched ;  but  in  the  night,  in  the  darkness,  when  all 
light  is  out ;  when  the  good  man  of  the  house  taketh  his 
rest ;  when  the  servants  are  asleep. 

Even  so,  when  the  light  of  the  truth  is  taken  away,  when 
the  heart  of  the  good  man  of  the  house  is  at  rest,  and  his 


V.  1—3.]  to  the  Thessalonians.  163 

eyes  are  darkened,  that  they  cannot  see,  and  all  his  senses 
drowned  in  worldly  pleasures;  when  we  care  for  nothing, 
and  think  of  nothing;  when  we  say  peace  and  safety;  then 
will  the  Son  of  man  come  to  judgment ;  then  shall  destruc- 
tion suddenly  fall  upon  us :  therefore  let  us  be  ready,  for  in 
the  hour  that  we  think  not,  will  the  Son  of  man  come. 

Mark  that  Paul  saith,  Ye  have  no  need  that  I  write  unto 
you  of  times  and  seasons ;  and  that  our  Saviour  saith,  It 
is  not  for  you  to  know  the  times  or  the  seasons.  What  may 
we  think,  then,  of  them  that  write  books  and  almanacks ; 
and  say,  such  a  year  and  at  such  a  time,  Christ  shall  come? 
and  with  these  speeches  fray*  and  mock  the  world?  Paul 
was  the  apostle  of  Christ ;  an  elect  vessel  of  the  Holy 
Ghost.  He  said,  I  have  no  need  to  write  of  it;  you  cannot 
know  it.  What  need  is  there  now  that  such  books  and 
pamphlets  should  be  written?  why  should  the  world  be 
troubled  with  such  vanities  ? 

Spare  me  your  patience,  and  give  me  leave  a  little  to 
deal  with  these  wizards.  Tell  me  thou  that  dost  measure 
and  behold  the  compass  of  heaven,  and  markest  the  con- 
junctions, and  oppositions,  and  aspects  of  the  stars;  and  by 
that  wisdom  canst  foretell  the  things  that  shall  be  done  here- 
after; where  learnest  thou  this  skill?  how  comest  thou  by 
this  deep  knowledge?  Paul  was  taken  up  into  the  third 
heaven,  and  heard  words  which  cannot  be  spoken ;  which 
are  not  lawful  for  man  to  utter :  yet  he  knew  not  this  secret, 
and  might  not  know  it. 

What  art  thou  then?  Art  thou  greater  than  the  apostle 
of  Christ?  Hast  thou  been  taken  up  into  some  place  higher 
than  the  third  heaven  ?  Hast  thou  heard  such  words  as 
are  not  lawful  to  utter?  If  it  be  so,  why  dost  thou  utter 
them?  Wilt  thou  take  that  upon  thee  which  the  holy 
apostle  dared  not  ?  Art  thou  of  God's  privy  council  ?  The 
angels  and  archangels  know  not  hereof;  and  shall  we  think 
that  thou  knowest  it?  art  thou  wiser  than  an  angel?  Con- 
sider thyself;  thou  art  a  miserable  man;  thy  breath  fadeth 
as  the  smoke ;  thou  art  nothing  but  dust  and  ashes ;  thou 
canst  not  attain  to  the  knowledge  hereof. 

And  what  is  that  which  thou  boastest  ? — The  knowledge 
of  that  terrible  day,  when  all  flesh  shall  appear  before  the 
Judge ;  even  of  that  time,  which  God  hath  put  in  his  own 
power?  O  vain  man,  thou  knowest  not  thine  own  day; 
thou  knowest  not  when  thy  soul  shall  be  taken  from  thee, 
*  Frighten. 


164  Jewell. — On  the  First  Epistle 

By  what  helps  and  means  earnest  thou  unto  this  knowledge? 
Was  it  by  reading  the  writings  of  the  apostles?  by  reading 
the  gospel  of  Christ,  or  any  part  of  the  word  of  God  ?  No; 
thou  hast  no  great  skill  in  this  learning:  thou  hast  it  from 
Manilius,  Maternus,  Albumazar,  or  Haly.  What  is  Mani- 
lius,  Maternus,  Albumazar,  and  Haly.  What  are  they,  but 
heathens,  painims,*  and  infidels?  Were  they  not  void  of  all 
knowledge  of  God  ?  Were  they  not  the  enemies  of  the  cross 
of  Christ?  They  never  believed  in  God,  how  could  they 
then  know  that  day  when  he  would  judge  the  world  ?  Let 
thy  common  reason  reform  thee.  Can  Saturn  and  Mars 
know  this,  when  the  angels  of  God  cannot  know  it  ? 

To  what  end  write  they  thus.  Is  it  to  give  a  token  of 
their  knowledge?  Nay,  hereby  they  proclaim  and  publish 
their  folly  and  want  of  knowledge.  These  two  hundred 
years  there  ever  have  been  some  who  have  adventured  to 
tell  such  news,  and  to  say.  In  this  year  or  that  year,  you 
shall  have  doomsday.  Such  a  day  will  Christ  come  to 
judgment,  and  the  world  shall  have  an  end.  They  have 
appointed  many  such  years,  and  days,  and  hours.  The 
years  are  gone,  the  days  are  past,  and  the  hours  are  slipt 
away,  but  the  world  abideth,  and  giveth  witness  of  their  folly! 

But  the  meaning  of  these  men  is  good ;  some  say  hereby 
they  move  the  people  to  repentance.  For  when  men  think 
the  end  of  the  world  is  at  hand,  they  will  bear  the  less 
affection  to  the  things  of  this  world.  This  is  not  the  way 
to  teach  repentance,  and  amendment  of  life.  The  people 
may  not  be  taught  by  lies  and  fables.  If  this  had  been 
good  for  them,  God  himself  would  have  used  it.  God  grant 
them  grace  to  repent,  who  thus  presume  of  knowledge,  and 
reach  so  high,  and  yet  know  nothing. 

Let  us  yet  reason  further  with  them.  How  have  they 
this  knowledge?  Of  certainty,  or  by  conjecture.  If  of 
certainty,  then  it  must  needs  be  so,  it  cannot  fail,  nothing 
can  hinder  it.  But  you  will  say  it  is  a  conjecture.  It  may 
be  so,  and  it  is  likely;  for  such  a  day  shall  be  a  conjunc- 
tion of  Saturn  and  Mars  in  a  fiery  house,  and  therefore  all 
things  shall  be  consumed  with  fire.  Alas!  what  hath  Sat- 
urn or  Mars  to  do  with  the  day  of  the  Lord?  they  are  but 
creatures,  they  are  no  gods. 

*  Pagans;  Manilius  was  a  Latin  poet  who  lived  in  the  times  of 
the  emperors.  His  Astronomicon  contains  a  system  of  ancient  as- 
tronomy  and  astrology;  he  was,  however,  one  of  the  most  discerning 
philosophers  of  antiquity.  Albumazar  was  an  Arabian  astrologer 
and  philosopher  of  the  ninth  century. 


V.  4 — 10.]  to  the  Thessalonians.  165 

They  are  stars  made  to  give  us  light;  why  should  they 
lead  us  into  darkness?  In  the  day  of  the  Lord  they  shall 
be  melted,  and  perish  with  fire.  Why  then  trouble  they 
the  world  with  such  vanities,  and  set  those  things  down  for 
truth,  whereof  they  have  no  certainty,  but  only  a  guess  and 
conjecture  ] 

And  what  time  chose  they  to  cast  abroad  this  news  ? 
The  same  in  which  the  gospel,  through  the  mercy  of  God, 
is  well  known  of  most  men.  Even  now  tell  they  these 
tales,  when  all  men  know  that  Christ  saith,  The  angels  in 
heaven  know  not  of  that  day  and  hour.  The  angels  behold 
the  face  of  God,  and  stand  in  his  presence,  yet  know  they 
not  the  day  of  the  Lord.  This  is  a  secret  which  God  re- 
vealeth  not  unto  any. 

Children  can  reprove  this  folly  in  them,  and  say,  Seek 
not  to  know  the  secrets  of  God,  nor  what  manner  of  thing 
the  heaven  is.  Know  thyself  that  thou  art  but  a  mortal 
man,  crawling  on  the  ground  like  a  worm.  He  that  will 
stare  upon  the  sun,  may  be  blind,  and  lose  his  eyes.  God 
hath  given  thee  knowledge  in  measure;  thou  canst  not 
know  as  much  as  thou  wouldest.  Know  that  which  is  fit 
for  thee  to  know,  and  speak  that  which  is  lawful  to  be 
spoken.  Think  of  the  commandments  of  God  to  follow 
them.  Search  not  into  his  works,  to  be  curious  in  them; 
for  he  that  is  curious  in  searching  the  majesty  of  God  shall 
be  oppressed  and  confounded  by  his  glory. 

Thus  much  we  may  well  know,  that  the  Lord  will  dome  : 
that  all  flesh  shall  appear  before  him ;  that  the  world,  the 
heaven,  the  earth,  the  sun,  and  the  moon  shall  have  an  end  ; 
that  the  day  of  the  Lord  shall  come  suddenly,  as  a  thief  in 
the  night.  This  warning  God  hath  given  us,  that  we 
should  not  be  taken  unawares,  but  that  we  repent,  and 
stand  in  readiness,  and  watch  and  pray,  that  we  may  be 
caught  up  into  the  clouds,  to  meet  our  Redeemer. 

Verse  4.  But  you,  brethren,  are  not  in  darkness^  that  that 
day  should  come  on  you,  as  it  were  a  thief, 

5.  Ye  are  all  the  children  of  light,  and  the  children  of  the 
day;  we  are  not  of  the  night,  neither  of  darkness. 

6.  Therefore  let  us  not  sleep,  as  do  others;   but  let  us 
watch  and  be  sober. 

7.  For  they  that  sleep,  sleep  in  the  night,  and  they  that  be 
drunken,  are  drunken  in  the  night. 

8.  But  let  us,  which  are  of  the  day,  be  sober,  putting  on 

15* 


166  Jewell. — On  the  First  Epistle 

the  breastplate  of  faith  and  love,  and  the  hope  of  saha- 
tionfor  an  helmet. 

9.  For  God  hath  not  appointed  us  unto  wrath,  hut  to  ob- 
tain salvation,  by  the  means  of  our  Lord  Jesus  Christ; 

10.  Which  died  for  us,  that,  whether  we  wake  or  sleep, 
we  should  live  together  with  him. 

Your  conversation  is  in  heaven,  from  whence  you  look 
for  the  Saviour,  even  the  Lord  Jesus  Christ.  Ye  were  once 
darkness,  but  now  you  are  light  in  the  Lord ;  walk  as 
children  of  light,  approving  that  which  is  pleasing  to  the 
Lord.  That  day  shall  be  dreadful,  and  come  suddenly  upon 
the  wicked  ;  but  to  you  it  shall  not  seem  sudden,  who  fear 
the  Lord,  and  put  your  trust  in  him,  and  take  all  care  to 
be  in  readiness  at  his  coming.  Arm  yourselves  strongly ; 
the  enemy  seeks  to  overthrow  you.  Your  enemy  is  the 
devil,  with  all  his  force.  Your  strength  standeth  not  in 
your  own  prowess  or  manhood,  but  in  the  mighty  power 
of  God.  Put  on,  therefore,  the  breastplate  of  faith  and  love. 
He  that  believeth  shall  be  saved  ;  he  that  abideth  in  love, 
abideth  in  God ;  and  whosoever  putteth  his  trust  in  him 
shall  not  be  confounded. 

Here  I  may  take  occasion  to  say  somewhat  of  the  troubles 
of  war ;  how  Satan  seeks  thereby  to  disquiet  the  church  of 
God.  Who  hath  not  heard  what  force  is  this  day  raised 
in  this  realm  ?  who  hath  not  heard  of  it  ?  but  let  it  not  trou- 
ble you ;  God  will  turn  all  to  his  glory.  I  love  not  to 
speak  of  such  things,  yet  somewhat  I  must  speak  thereof, 
the  time  enforces  me. 

This  is  the  first  disturbance  and  breach  of  that  blessed 
peace,  in  which  God  hath  so  long  and  so  quietly  preserved 
this  realm,  since  the  time  that  her  majesty  came  to  the 
crown.  It  gives  great  occasion  to  the  enemy  to  break  in 
upon  us  ;  it  is  the  spoiling  of  our  country.  The  barbarous 
soldiers  rush  into  men's  houses,  and  take  out  what  they 
list ;  they  draw  their  sword,  bend  their  force,  join  them- 
selves to  war  against  the  Lord,  and  against  his  Anointed. 
They  have  torn  and  defaced,  and  burnt  in  fire  the  Holy 
Bible,  the  gospel  of  our  salvation,  and  would  set  up  the 
loathsome  service  of  the  mass.* 

*  Jewell  here  refers  to  the  rebellion  raised  by  the  papists  in  the 
north  in  1569,  which  was  headed  by  the  earls  of  Northumberland  and 
Westmoreland,  and  was  suppressed  with  difficulty.  The  rebels  enter- 
ed the  churches,  and  after  cuttinjr  and  tearing  to  pieces  the  bibles  and 
books  of  common  prayer,  trod  them  under  foot,  Strype^  Annals,  ii.  2. 


V.  4 — 10.]  to  the  Thessalonians.  167 

What !  hath  the  word  of  God  offended  ?  why  should  it 
be  torn  in  pieces  ?  why  should  it  be  burnt  ?  what  word  is  in 
it,  which  is  not  the  word  of  life  7  It  is  the  power  of  God 
unto  salvation,  to  them  that  believe.  And  where  should  the 
word  of  God  have  place,  where  should  it  be  heard,  but  in 
the  church  of  God  ?  Oh  cursed  hands,  that  so  despilefully 
rent  it !  Wo  worth  that  unhappy  fire  that  burnt  it ! 

As  for  the  mass,  would  God,  they  that  so  much  desire  it, 
knew  what  it  is  !  Would  God  they  knew  how  the  people  of 
God  are  mocked  by  it ;  and  how  the  precious  blood  of  our 
Saviour  Jesus  Christ  is  blasphemed  by  it !  would  God  they 
knew  how  grievously  God  is  offended  with  them  in  this 
thing,  wherein  they  think  they  please  him  so  highly  !  But 
the  mass  and  God's  word  cannot  dwell  in  one  house  to- 
gether, the  one  is  so  contrary  to  the  other. 

God  forgive  them,  and  lay  it  not  to  their  charge,  for  they 
know  not  what  they  do.  They  are  drawn  on  to  work  the 
things  which  others  have  most  wickedly  devised.  There  is 
no  doubt  but  God  will  confound  their  enterprise ;  for  this  is 
his  own  cause ;  this  quarrel  is  picked  against  his  church, 
and  against  the  knowledge  and  setting  forth  of  his  gospel, 
and  therefore  against  the  setting  forth  of  his  glory. 

Only  let  us  lift  up  pure  hands  unto  heaven,  and  call  for 
help  from  above.  Let  us  say  unto  him.  Rise  up  for  our 
succour,  and  redeem  us  for  thy  mercies'  sake.  Let  us  say, 
They  have  cast  thy  sanctuary  into  the  fire,  and  razed  it  to 
the  ground,  and  have  destroyed  the  dwelling-place  of  thy 
name.  Arise.  O  God ;  maintain  thine  own  cause ;  remem- 
ber thy  daily  reproach  by  the  foolish  man.  Psalm  Ixxiv. 

Let  us  say.  Save,  O  Lord,  queen  Elizabeth,  thy  servant, 
establish  that  good  thing  which  thou  hast  begun ;  open  the 
eyes  of  all  people,  that  they  may  see  thy  saving  health, 
and  enjoy  it  through  hearing  thy  gospel,  which  thou  hast 
made  known  unto  us;  save  thy  people  who  trust  in  thee, 
and  break  the  cords  of  the  wicked  in  sunder. 

Let  us  comfort  ourselves  with  these  words,  that  God 
hath  not  appointed  us  to  wrath,  but  to  obtain  salvation,  by 
the  means  of  our  Lord  Jesus  Christ.  He  hath  overcome 
the  world.  Let  us  be  of  good  cheer ;  and  lei  us  walk  as 
the  children  of  light ;  let  us  walk  honestly,  as  in  the  day. 
Then,  whether  we  wake  or  sleep,  whether  we  live  or  die, 
we  shall  live  together  with  him. 


168  Jewell. — On  the  First  Epistle 

Verse  11.   Wherefore  exhort  one  another,  and  edify  one 
another,  even  as  ye  do. 

This  is  the  bond  of  true  love  and  Christian  friendship, 
that  every  man  be  careful  of  his  brother  as  of  himself;  that 
every  man  exhort  and  teach  the  things  that  are  good,  and 
rebuke  others  in  ill;  that  every  man  seek  to  bring  home  the 
lost  sheep,  and  to  restore  him  to  his  Master.  Therefore 
Christ  saith,  Matt,  xviii.  If  thy  brother  trespass  against  thee, 
go  and  tell  him  his  faults,  between  him  and  thee  alone  ;  if 
he  hear  thee,  thou  hast  won  thy  brother ;  for  what  know- 
est  thou  whether  thou  shalt  save  thy  brother?  Brethren, 
saith  St.  James,  chap.  v.  if  any  of  you  hath  erred  from  the 
truth,  and  some  man  hath  converted  him,  let  him  know 
that  he  which  hath  converted  the  sinner  from  going  astray 
out  of  his  way,  shall  save  a  soul  from  death,  and  shall  hide 
a  multitude  of  sins. 

Therefore  saith  the  apostle.  Exhort  one  another,  and 
edify  one  another.  Let  the  father  exhort  the  son  :  O  son, 
walk  uprightly  before  God  ;  live  honestly  and  virtuously  in 
the  sight  of  all  men  ;  do  those  things  that  are  good  ;  thou 
art  the  child  of  God,  be  holy  in  spirit,  and  holy  in  body, 
because  he  is  holy.  Say  to  the  adulterer,  O  brother,  be 
not  deceived.  Whosoever  is  an  adulterer,  hath  no  inherit- 
ance in  the  kingdom  of  Christ  and  of  God.  God  hath  said 
of  them  that  are  such,  They  shall  not  enter  into  my  rest. 
Say  to  the  swearer,  O  take  not  the  name  of  God  in  vain, 
for  God  will  not  hold  him  guiltless  that  taketh  his  name  in 
vain.  He  that  sweareth,  and  nameth  God  continually,  he 
shall  not  be  faultless.  A  man  that  useth  much  swearing 
shall  be  filled  with  wickedness,  and  the  plague  shall  never 
go  from  his  house,  nor  from  his  cattle,  nor  from  his  corn, 
nor  from  his  servants,  nor  from  his  children,  nor  fr-om  him- 
self. His  house  shall  be  full  of  plagues.  Say  to  the 
usurer,  O  hear  the  voice  of  the  Lord.  Thus  saith  the 
Lord,  before  whom  thou  shalt  stand  to  give  an  account 
of  those  things  which  thou  hast  done  in  this  life  :  Thou 
shalt  not  give  thy  money  to  usury.  He  that  careth  not 
for  these  words,  but  doth  otherwise,  shall  not  escape  un- 
punished. Say  to  the  rich  man,  O  put, not  your  trust  in 
riches ;  lay  up  your  treasure  in  heaven  ;  lay  it  up  in  the 
bosom  of  the  poor,  and  it  shall  make  intercession  for  thee. 
Put  thy  trust  in  the  living  God,  who  giveth  us  abundantly 
all  things  to  enjoy.  Thy  house,  thy  land,  thy  money,  thy 
gold  and  silver,  shall  not  continue ;  thou  shalt  go  the  way 


V.  12,  13.]  to  the  Thessalonians.  169 

of  all  flesh,  and  thy  riches  shall  not  be  able  to  deliver  thee 
in  the  day  of  wrath. 

Say  to  the  learned  man,  to  the  wise  man,  and  to  the  man 
whom  God  hath  endued  with  worldly  power,  What  hast 
thou  that  thou  hast  not  received?  Be  not  high-minded;  it 
is  the  gift  of  God;  it  is  not  thine;  thou  shalt  give  a  reck- 
oning of  all  that  thou  hast  received.  Abuse  it  not  to  the 
dishonour  of  God;  it  is  of  charity  that  I  speak  unto  thee; 
thou  art  my  brother;  God  bath  a  care  over  thee;  it  is  his 
will  that  one  of  us  should  exhort  another.  O  why  should 
thy  life  give  offence  to  any  man?  why  should  the  name  of 
God  be  ill  spoken  of  through  thee?  He  hath  made  thee  to 
be  a  vessel  of  honour;  thou  belongest  to  his  fold;  why 
shouldest  thou  be  lost,  and  perish  in  thy  wilfulness  ? 

Verse  12.  Now  we  beseech  yov,  brethren,  that  ye  know 
them  which  labour  among  you,  and  are  over  you  in  the 
Lord,  and  admonish  you; 

13.  That  ye  have  them  in  singular  love  for  their  works' 
sake.     Be  at  peace  among  yourselves. 

They  which  exhort  you,  and  warn  you,  and  are  over  you 
in  the  Lord,  they  are  shepherds,  and  husbandmen,  and 
watchmen  for  you  ;  they  feed  the  Lord's  flock,  plough  the 
Lord's  ground,  and  watch  the  tower  of  the  God  of  hosts. 
You  are  God's  sheep,  ye  must  be  fed,  else  you  cannot  live. 
You  are  a  field,  you  must  be  ploughed,  else  you  will  be 
overgrown  with  brambles,  and  stand  unfruitful,  and  lie 
waste.  You  are  the  Lord's  tower,  you  must  be  watched, 
else  the  enemy  will  break  in  upon  you,  and  so  you  shall 
be  destroyed.  They  labour  and  travail  in  your  behalf;  they 
must  give  an  account  for  your  souls ;  they  are  ambassa- 
dors sent  from  God  ;  they  come  to  tell  you  the  truth  ;  they 
preach  not  themselves,  but  Christ  Jesus ;  they  speak  to  you 
in  the  name  of  the  Lord. 

Although  you  reckon  them  fools,  unlearned,  and  simple, 
they  are  the  messengers  of  the  great  King,  even  of  him 
that  is  Lord  over  all.  St.  Paul  saith,  1  Cor.  i.  It  pleased 
God  by  the  foolishness  of  preaching  to  save  them  that  be- 
lieve. The  heavenly  treasure  is  brought  to  you  in  poor, 
broken,  earthy  vessels.  The  vessels  are  simple,  but  the 
treasure  is  heavenly.  The  messenger  is  weak,  but  his  word 
is  the  word  of  life,  which  can  cast  down  every  high  thing 
that  is  exalted  against  the  glory  of  God. 

Whatsoever  they  seem  to  you,  they  are  the  eyes  of  the 


170  Jewell. — On  the  First  Epistle 

church,  and  the  mouth  of  God.  Christ  sailh  unto  them 
whom  he  appointeth  to  this  ministry,  John  xx.  As  my 
Father  sendeth  me,  so  send  I  you.  They  have  the  same 
commission,  be  they  ever  so  poor.  He  that  heareth  you, 
hearetli  me ;  and  he  that  despiseth  you,  despiseth  me ;  and 
he  that  despiseth  me,  despiseth  Flim  that  sent  me,  saith 
Christ,  Luke  x. 

Some  there  are,  that  thus  say:  O  that  I  might  hear 
Christ,  or  Peter,  or  Paul !  I  would  verily  believe  what  they 
should  preach.  This  is  folly,  and  curious  vanity ;  for  when- 
soever thou  dost  hear  the  minister  of  God  break  unto  thee 
the  word  of  life,  and  teach  thee  the  truth  of  the  gospel,  thou 
hearest  Paul,  and  Peter,  and  Christ  himself.  If  thou  des- 
pisest  the  word  of  God  spoken  unto  thee  by  him,  and  the 
grace  which  God  ofTereth  thee  by  him,  thou  despisest  Christ 
himself,  and  heapest  up  the  heavy  displeasure  of  God 
against  thee. 

God  will  give  thee  over  unto  a  reprobate  mind ;  thou 
shalt  have  eyes,  yet  shalt  not  see;  thou  shalt  have  ears,  yet 
shalt  not  hear;  thou  shalt  die  in  thy  sins;  it  shall  be  easier 
for  Sodom  at  that  day,  than  for  thee.  Therefore  acknow- 
ledge them,  give  credit  to  their  message,  they  watch  and 
take  pains  for  you. 

What  shall  we  say  of  them  that  labour  not?  That  neither 
teach,  nor  exhort,  nor  reprove,  nor  correct?  that  have  no 
care  to  do  their  message,  and  no  regard  to  the  people  ? 
What  may  I  say  of  such?  God  himself  saith,  Isaiah  Ivi. 
They  are  dumb  dogs  and  cannot  bark;  they  lie  and  sleep, 
and  delight  in  sleeping  ;  they  all  look  to  their  own  way,  and 
to  their  own  advantage,  and  every  one  for  his  own  pur- 
pose. Christ  calleth  them  thieves  and  robbers ;  they  are 
unsavoury  sail,  profitable  for  nothing,  but  to  be  cast  forth, 
and  trodden  under  the  feet  of  men.  Woe  is  unto  me,  saith 
Paul,  1  Cor.  ix.  if  I  preach  not  the  gospel.  Woe  to  the  ser- 
vant that  wrappeth  his  talent  in  a  napkin,  and  increaseth 
not  his  master's  gain.  God  grant  such  idle  and  slothful 
ministers  grace  to  know  their  office  and  to  do  it.  If  not, 
God  give  the  people  grace  to  know  them,  and  shun  them, 
and  fly  from  them. 

That  ye  have  them  in  singular  love  for  their  worlcs*  sake. 
He  telleth  Timothy,  1  Tim.  v.  The  elders  that  rule  well 
are  worthy  of  double  honour,  especially  they  which  labour 
in  the  word  and  doctrine.  Reverence  them,  and  love  them ; 
love  them  for  your  own  sakes,  you  have  life  and  comfort  by 


V.  14,  15.]  to  the  Thessalonians.  171 

them ;  honour  them  for  their  office  sake ;  they  are  your 
fathers;  they  have  begotten  you  in  Christ;  they  carry  the 
keys  of  the  kingdom  of  heaven ;  they  are  the  stewards  of 
God's  house,  and  the  disposers  of  his  mysteries.  Honour 
them,  and  love  them  for  God's  sake.  He  hath  sent  them, 
and  hath  put  his  word  in  their  mouth.  He  hath  said  to 
them.  Go  ye  into  all  the  world,  preach  the  gospel  unto  every 
nation ;  go  speak  to  the  heart  of  Jerusalem,  that  they  may 
feel  the  weight  of  thy  words,  and  repent.  Love  them 
therefore,  for  they  love  you  in  Christ,  and  are  ready  to 
give  their  lives  for  your  sake.  The  Galatians  so  reverenced 
and  loved  St.  Paul,  that  he  sailh.  Gal.  iv.  Ye  received  me 
as  an  angel  of  God ;  for  I  bear  you  record,  that,  if  it  had 
been  possible,  ye  would  have  plucked  out  your  eyes,  and 
have  given  them  to  me. 

Be  at  peace  among  yourselves.  You  are  the  sons  of  God. 
God  is  the  God  of  peace.  Discord,  contention,  and  unqui- 
etness,  are  fit  for  the  children  of  Satan.  Live  in  godly 
unity  as  becomes  the  children  of  peace. 

Verse  14.  We  desire  you,  brethren,  that  ye  admonish  them 
that  are  unruly,  comfort  the  feeble-minded,  bear  with 
the  weak,  be  patient  towards  all  men. 

15.  See  that  none  recompense  evil  for  evil  unto  any  man; 
but  ever  follow  that  which  is  good,  both  towards  your- 
selves, and  towards  all  men. 

There  are  some  which  walk  among  you  inordinately; 
they  break  the  bond  of  peacp ;  they  sow  divisions  and  dis- 
cord between  the  brethren;  they  draw  disciples  after  them, 
and  disquiet  the  church  of  God  ;  they  command  that  which 
hath  been  forbidden  by  God,  and  forbid  that  which  God 
hath  commanded.  Warn  them  that  are  such;  say  unto 
them,  as  St.  Paul  did  to  the  Corinthians,  1  Cor.  xi.  We  have 
no  such  custom,  neither  hath  the  church  of  God.  Woe  to 
him  by  whom  offence  cometh. 

Say  unto  them,  as  Joshua  said  to  Achan,  Inasmuch  as 
thou  hast  troubled  us,  therefore  God  will  trouble  thee  this 
day.  After  this  sort  admonish  them,  and  lay  open  their 
wilfulness  and  blasphemy  before  their  eyes,  that  they  may 
see  the  blindness  of  their  hearts,  and  in  what  sort  their  life 
is  disordered,  and  so  repent,  and  be  saved. 

But  what  greater  disorder  can  there  be,  than  that  of 
theirs,  who  have  this  day  assembled  themselves  in  force  and 
in  armour,  who  have  lifted  up  their  sword  against  their 


172  Jewell. — On  the  First  Epistle 

sovereign,  and  disturbed  the  peace  of  this  realm,  and  have 
misled  the  people,  and  sought  to  overthrow  the  Church  of 
God.*  Let  us  admonish  them,  if  we  may  speak  with  any 
that  are  so  ill  disposed,  and  show  them  the  danger  that  hangs 
over  their  heads.  Let  us  say  to  them.  Thou  hast  done 
wickedly  in  the  sight  of  God  ;  thoU  hast  resisted  the  ordi- 
nance of  God,  because  thou  hast  resisted  the  power  which 
he  hath  ordained;  thou  hast  stricken  with  the  sword,  there- 
fore shalt  thou  perish  by  the  sword ;  thou  hast  disquieted 
the  Israel  of  God,  therefore  God  shall  disquiet  thee.  Such 
rebels  are  unruly;  they  rise  up  against  their  prince,  as  did 
Dathan  and  Abiram  against  Moses;  they  advance  them- 
selves against  God,  as  did  Lucifer,  therefore  shall  they  be 
cast  down  alive  into  hell. 

Comfort  the  feeble-minded,  and  those  that  are  heavy  in 
heart ;  who  suffer  imprisonment,  and  live  in  poverty,  and 
are  grieved,  and  cannot  help  themselves.  Say  unto  them, 
as  St.  James,  Blessed  is  the  man  that  endureth  temptation ; 
for  when  he  is  tried,  he  shall  receive  the  crown  of  life, 
which  the  Lord  hath  promised  them  that  love  him.  Say 
imto  them,  as  St.  Peter,  1  Pet.  ii.  This  is  thankworthy,  if 
a  man  for  conscience  toward  God  endure  grief,  suffering 
wrongfully.  Comfort  them  with  the  words  of  the  prophet, 
Psal.  cxxvi.  They  that  sow  in  tears,  shall  reap  in  joy. 
Comfort  them  with  the  words  of  Christ,  Luke  vi.  Blessed 
are  ye  which  weep  now,  for  ye  shall  laugh. 

See  that  none  recompense  evil  for  evil  to  any  man. 
Though  you  suffer  many  things  at  the  hands  of  the  wicked, 
yet  you  may  not  be  followers  of  that  evil  which  is  in  them. 
Avenge  not  yourselves,  but  give  place  unto  wrath ;  for  it  is 
written.  Vengeance  is  mine,  I  will  repay,  saith  the  Lord; 
therefore  if  thine  enemy  hunger,  feed  him;  if  he  thirst, 
give  him  drink,  Rom.  xii. 

Herein  shall  it  appear,  if  we  love  our  neighbour  as 
ourselves;  if  we  patiently  abide  injuries,  and  seek  to  do 
good  to  them  that  grieve  and  oppress  us:  I  say  unto  you, 
saith  Christ,  Matt.  v.  love  your  enemies,  bless  them  that 
curse  you,  do  good  to  them  that  hate  you,  and  pray  for 
them  that  hurt  you,  and  persecute  you;  that  you  may  be 
the  children  of  your  Father  that  is  in  heaven;  for  he 
maketh  his  sun  to  arise  upon  the  evil  and  the  good,  and 
sendeth  rain  on  the  just  and  unjust. 

*  See  note,  p.  166. 


V.  16,  17.]  to  the  Thessalonians,  173 

Verse  16.  Rejoice  evermore. 

The  joy  of  the  wicked  shall  have  an  end ;  they  rejoice  in 
their  goods,  in  their  wisdom,  in  their  peace,  and  worldly 
safety,  and  in  the  multitude  of  their  children,  or  descent  of 
their  pedigree.  This  joy  is  transitory ;  it  fadeth  and  abideth 
not.  The  v/orld  passeth,  saith  St.  John,  1  John  ii.  and  the 
lust  thereof.  They  rejoice  in  their  wickedness;  the  lute 
and  harp,  tabret  and  pipe,  and  wine,  are  in  their  feasts ;  but 
they  regard  not  the  work  of  the  Lord ;  they  eat  up  the  peo- 
ple as  it  were  bread;  they  do  whatsoever  they  can  devise 
against  the  servants  of  God;  but  the  latter  end  of  their  joy 
shall  be  heaviness;  as  it  is  said,  Luke  vi.  Woe  be  unto 
you  that  laugh  now,  for  you  shall  weep  and  lament. 

But  the  joy  of  the  righteous  is  everlasting;  their  heart 
shall  rejoice,  and  no  man  shall  take  their  joy  from  them; 
they  have  comfort  in  this — that  their  names  are  written  in 
the  book  of  life;  they  know  the  Lord  is  at  hand,  therefore 
they  are  careful  for  nothing,  but  rejoice  always  in  the  Lord. 
St.  Peter  therefore  saith,  you  are  kept  by  the  power  of  God 
through  faith  unto  salvation,  which  is  prepared  to  be  showed 
in  the  last  time;  wherein  ye  rejoice,  though  now  for  a  season, 
if  need  require,  ye  are  in  heaviness  through  manifold  temp- 
tations. Again :  Ye  rejoice  with  joy  unspeakable  and  glo- 
rious, receiving  the  end  of  your  faith,  even  the  salvation  of 
your  souls.  This  is  the  happiness,  the  joy,  and  the  comfort 
that  the  godly  have,  and  which  shall  continue  with  them. 

Verse  17.  Pray  continually. 

It  is  the  part  of  a  good  Christian  and  a  wise  man  to  know 
himself,  and  to  know  the  nature  of  this  flesh,  which  we  bear 
about  with  us,  which  fighteth  always  so  mightily  against 
the  spirit;  to  know  the  waywardness  and  crookedness  of 
our  heart,  and  the  weakness  and  vanity  of  our  mind.  Many 
are  so  far  from  this,  that  they  think  all  their  ability  is  of 
themselves.  I  have,  saith  he,  judgment,  I  have  the  light 
of  reason,  I  have  sense,  I  have  understanding  and  counsel, 
and  the  ordering  of  mine  own  way.  Thus  say  they  that 
neither  know  God  nor  themselves. 

But  we  must  humble  ourselves  under  the  mighty  hand 
of  God,  and  acknowledge  that  we  are  nothing.  We  must 
confess  with  St.  Paul,  Rom.  vii.  I  know  that  in  me,  that  is 
to  say,  in  my  flesh,  dwelleth  no  good.  And  again,  Rom.  ix. 
It  is  not  in  him  that  willeth,  nor  in  him  that  runneth,  but 
in  God  that  showeth  mercy.     Our  Saviour  saith,  John  iii. 

JEWELL.  16 


174  Jewell. — On  the  First  Epistle 

That  which  is  born  of  the  flesh  is  flesh,  and  that  which  is 
born  of  the  Spirit  is  spirit.  And  God  saith,  Gen.  viii.  The 
imagination  of  man's  heart  is  evil,  from  his  youth.  He  hath 
made  us,  and  not  we  ourselves ;  he  knoweth  us,  and  not 
we  ourselves.  This  is  his  saying  and  his  judgment  of  us: 
this  we  find  true.  For  our  will  is  froward,  and  our  under- 
standing blind ;  therefore  saith  the  prophet,  Jer.  x.  O  Lord, 
I  know  that  the  way  of  man  is  not  in  himself,  neither  is  it 
in  man  to  walk  and  direct  his  steps.  And  Solomon, 
Prov.  XX.  The  steps  of  man  are  ruled  by  the  Lord ;  how 
can  a  man  then  understand  his  own  way?  And  the  prophet 
Jeremiah,  chap,  xviii.  Behold,  as  the  clay  is  in  the  potter's 
hand,  so  are  you  in  my  hand,  O  Israel.  I  mould  you,  and 
form  you  to  my  glory. 

When  the  apostle  puts  the  Corinthians  in  mind  of  that 
good  success  which  God  gave  unto  his  ministry  among 
them,  he  saith.  2  Cor.  iii.  Such  trust  have  we  through 
Christ,  to  God ;  not  that  we  are  sufficient  of  ourselves,  to 
think  any  thing  as  of  ourselves :  but  our  sufficiency  is  of 
God.  Christ  showed  this  to  his  disciples,  John  xv.  I  am 
the  vine,  you  are  the  branches  ;  he  that  abideth  in  me,  and 
I  in  him,  bringeth  forth  much  fruit ;  for  without  me  ye  can 
do  nothing.  To  the  Philippians  saith  Paul,  chap.  ii.  It  is 
God  which  worketh  in  you  both  the  will  and  the  deed,  even 
of  his  good  pleasure.  It  is  God  that  disposeth  our  goings, 
and  turneth  our  hearts  as  seemeth  best  to  him.  He  is  able 
to  make  of  the  stones  in  the  streets,  children  unto  Abra- 
ham ;  he  is  able  to  take  away  our  stony  heart,  and  to  give 
us  a  heart  of  flesh. 

The  consideration  hereof  leads  us  to  seek  help  and  com- 
fort by  prayer,  at  the  hand  of  God ;  and  then,  because  we 
stand  in  continual  need  of  God's  help,  either  to  give  us 
something  that  is  good,  or  to  deliver  us  from  that  which  is 
evil  the  apostle  bids  us  to  pray  continually.  The  ears  of 
the  Lord  are  open  to  the  prayers  of  the  righteous. 

Therefore  Christ  saith.  Matt.  vii.  Ask,  and  it  shall  be 
given  you;  seek,  and  ye  shall  find;  knock,  and  it  shall  be 
opened  unto  you.  God  will  give  you  your  heart's  desire. 
Let  us  therefore  go  boldly  to  the  throne  of  grace,  that  we 
may  receive  mercy,  and  find  grace  to  help  in  time  of  need, 
Heb.  iv. 

David  prayed  unto  God,  Open  thou  mine  eyes,  lighten 
my  darkness ;  direct  my  feet  into  the  way  of  peace  ;  incline 
my  heart,  O  Lord,  unto  thy  testimonies ;  stablish,  O  God, 


V.  18.]  to  the  Thessalonians.  175 

that  which  thou  hast  wrought  in  us;  take  not  thy  Holy 
Spirit  from  us;  be  thou  our  helper  in  troubles;  O  forsake 
us  not  utterly.  He  found  no  way  to  attain  unto  knowledge 
of  the  will  of  God,  unless  God  would  open  his  understand- 
ing, and  endue  him  with  his  Spirit.  Faith  is  the  gift  of 
God,  or  else  was  the  apostle's  prayer  in  vain — "  Increase 
our  faith."  Our  Saviour  teaches  us  to  pray  in  this  manner, 
Hallowed  be  thy  name,  thy  kingdom  come,  thy  will  be  done; 
because  v/ithout  the  grace  and  mercy  of  God  we  can  do 
nothing  to  the  setting  forth  of  his  glory. 

Verse  18.  In  all  things  give  thanks;  for  this  is  the  will 
of  God  in  Christ  Jesus  toivards  you. 

These  three  are  the  badges  or  cognizance  of  a  Christian 
soldier;  to  rejoice  in  the  mercy  of  God;  to  be  fervent  in 
prayer;  and  to  give  thanks  to  God  in  all  things.  The 
heathens,  who  have  no  part  in  the  kingdom  of  Christ,  are 
thankful  for  their  life,  and  liberty,  and  wealth,  and  glory, 
and  worldly  prosperity:  but  Christians  ought  to  be  thank- 
ful in  persecution,  in  thraldom,  in  adversity,  in  shame,  in 
misery,  and  in  death  itself. 

Who  would  think  that  a  lion,  which,  by  nature,  is  fierce 
and  cruel,  should  yield  forth  honey?  yet  Samson  found 
honey  in  the  body  of  a  lion.  Who  would  think  it  likely  that 
a  man  should  be  preserved  in  the  belly  of  a  fish?  Jonah 
was  swallowed  up  of  a  whale,  and  yet  not  hurt.  Who 
would  think  that  a  man  might  be  saved  in  the  midst  of 
burning  fire?  yet  the  three  servants  of  God  walked  in  the 
fire  safely,  and  came  safe  forth  again. 

We  know,  saith  the  apostle,  Rom.  viii.  that  all  things 
work  together  for  the  best,  unto  them  that  love  God.  The 
apostles  rejoiced  in  their  persecutions,  that  they  were  counted 
worthy  to  suffer  rebuke  for  Christ's  sake.  And  Paul,  speak- 
ing of  this  perfection  in  the  godly,  saith,  Rom.  V.  We  rejoice 
under  the  hope  of  the  glory  of  God;  and  not  so  only,  but 
also  we  rejoice  in  tribulations. 

Who  hath  not  heard  of  the  patience  of  Job?  His  herds 
of  cattle  were  driven  away,  his  houses  consumed  with  fire, 
his  children  slain,  his  body  stricken  with  a  scurf  or  mangi- 
ness,  his  wife  loathed  him,  and  his  friends  forsook  him: 
what  did  Job  in  all  these  miseries?  what  thought  he,  or 
what  spake  he?  Let  his  patience  in  suffering,  and  his 
words  of  thanksgiving,  teach  us  how  to  bear  adversity.  The 
Lord,  said  he,  hath  given,  and  the  Lord  hath  taken  it :  blessed 


176  Jewell. — On  the  First  Epistle 

be  the  name  of  the  Lord.     Again,  Though  he  slay  me,  yet 
will  1  trust  in  him. 

Who  is  able  to  express  the  manly  comfort  of  his  heart, 
who  said,  I  will  trust  in  him  though  he  kill  me — he  is  my 
God;  I  am  his  creature:  his  will  be  done.  I  will  always 
give  him  thanks,  and  praise  his  holy  name.  By  these  we 
are  taught  to  give  thanks  in  poverty  in  afflictions,  in 
misery,  and  in  ail  things,  though  they  are  heavy  and  griev- 
ous unto  us. 

What  are  we  then,  who  are  neither  thankful  for  riches, 
nor  for  health,  nor  for  our  pleasures,  nor  in  the  abundance 
of  all  things?  Yea,  who  abuse  the  good  gifts  of  God  to 
dishonour  God,  who  hath  given  them  unto  us?  The  earth 
is  the  Lord's,  and  all  that  therein  is;  the  world,  and  they 
that  dwell  therein.  He  openeth  his  hand,  and  filleth  all 
things  living  with  his  good  blessing.  Let  us  look  up  into 
the  heaven ;  there  is  God  the  Father  of  lights,  from  whom 
every  good  and  perfect  gift  cometh ;  there  is  our  Redeemer 
Jesus  Christ,  in  whom  are  hid  all  the  treasures  of  wisdom 
and  knowledge. 

When  we  turn  in  our  beds;  when  we  see  our  fare,  and 
the  furniture  of  our  table;  when  we  see  our  servants  and 
children  about  us;  when  we  see  our  money  and  houses  and 
lands,  let  us  think  with  ourselves,  how  many  good  men,  and 
faithful  servants  of  God,  lack  the  same,  and  have  not  re- 
ceived these  blessings  in  such  measure  as  we  have.  In 
all  these  things  God  speaks  to  us,  and  says,  I  have  given 
them  thee;  thou  hast  them  at  my  hands;  use  them  well, 
and  be  not  unthankful. 

If  I  would  stand  herein,  and  declare  what  causes  we  have 
to  give  thanks  unto  God,  I  should  never  make  an  end. 
There  is  no  beast  on  the  ground,  no  fish  in  the  sea,  no  bird 
in  the  air,  no  leaf  of  the  tree,  no  corn  of  the  field,  no  sand 
on  the  shore,  no  drop  of  water,  no  sparkle  of  fire,  but  God 
created  them  all  for  the  sons  of  men.  So  much  are  we 
bound  always  to  give  thanks  unto  God;  and  to  say,  as  the 
prophet,  Psal.  viii.  O  Lord,  our  Lord,  how  excellent  is  thy 
name  in  all  the  world!  Let  us  confess  before  the  Lord  his 
loving  kindness,  and  his  wonderful  works  before  the  sons 
of  men. 

But  who  is  able  to  render  thanks  sufficient  to  God,  for 
that  he  gives  us  the  knowledge  of  his  gospel,  and  makes  us 
know  the  secrets  of  his  will?  This  is  a  great  blessing,  and 
far  above  all  the  other  comforts  of  this  life.    They  that  have 


V.  19,20.]  to  the  Tkessalonians.  177 

not  this,  are  in  darkness,  and  in  the  shadow  of  death.  To 
be  short,  even  in  death  we  have  to  praise  God  ;  we  must 
say,  I  thank  thee,  O  God,  for  thou  hast  delivered  him  from 
the  body  of  this  death  ;  thou  hast  translated  him  unto  thy- 
self, that  so  he  may  remain  with  thee  in  thy  glory.  Thus, 
whithersoever  ye  turn,  what  state,  or  part  of  life  or  death 
soever  ye  consider,  whether  it  be  trouble  or  peace,  things 
present  or  things  to  come,  heaven  or  earth,  life  or  death, 
you  shall  always  find  causes  to  be  thankful. 

Verse  19.   Quench  not  the  Spirit. 

He  means  by  the  Spirit,  the  gifts  and  graces  of  the 
Spirit.  The  Spirit  of  God  is  the  Spirit  of  wisdom  and  the 
Spirit  of  truth.  No  man,  saith  St.  Paul,  1  Cor.  xii.  can  say 
that  Jesus  is  the  Lord,  but  by  the  Holy  Ghost.  Again, 
Rom.  viii.  The  Spirit  helpeth  our  infirmities.  And  again. 
The  same  Spirit  beareth  witness  with  our  spirits,  that  we 
are  the  children  of  God.  It  is  he  that  leadeth  us  into  all 
truth,  that  openeth  our  hearts  to  understanding,  and  guideth 
our  feet  into  the  way  of  peace. 

Oh !  saith  he,  despise  not  the  wisdom  of  the  Spirit ;  re- 
fuse not  his  help,  but  seek  it,  that  you  may  be  strengthened  ; 
comfort  yourselves  in  his  testimony  of  your  adoption;  quench 
not  the  light  he  hath  kindled  in  your  hearts  ;  disdain  not  his 
leading;  abuse  not  his  mercy;  abuse  not  the  time  of  your 
visitation  ;  let  not  such  great  mercy  of  God  be  bestowed  on 
you  in  vain ;  fulfil  not  your  own  wills,  abstain  from  fleshly 
lusts,  walk  in  the  Spirit,  desire  the  best  gifts,  and  let  every 
man,  as  he  hath  received  the  gift,  so  minister  the  same  to 
another,  as  good  disposers  of  the  manifold  grace  of  God, 
1  Pet.  iv. 

Verse  20.  Despise  not  prophesying. 

Prophesying  is  the  preaching  and  expounding  of  the 
word  of  God ;  and  he  is  called  a  prophet,  and  doth  pro- 
phesy, who  opens  unto  us  the  will  of  God.  This  is  not 
meant  of  fond  and  vain  and  lying  prophecies,  as  were  those 
of  Merlin,  and  such  like,  which  tell  you  tales  of  lions,  and 
bears,  and  goats,  of  the  sun,  of  the  moon,  and  many  strange 
devices.  Such  prophecies  must  be  despised,  they  are  works 
of  darkness,  and  forged  by  the  devil  to  make  uproars,  and 
to  beguile  the  people. 

But  despise  not  prophesying  :  that  is,  despise  not  to  hear 
the  word  of  God ;  turn  not  away  thine  ear  from  under- 

16* 


173  Jewell, — On  the  First  Epistle 

standing.  God  giveth  power  to  his  word,  that  it  may 
work  according  to  his  good  pleasure.  It  will  let  thee 
see  the  weakness  of  thine  error,  and  settle  thee  in  the  way 
wherein  thou  shouldest  walk.  If  it  had  been  dangerous  for 
the  people  to  hear  the  preaching  of  the  gospel,  he  would  not 
have  sent  his  apostles  unto  all  the  world.  If  Lydia  should 
not  have  liked  to  hear  Paul  prophesy,  how  might  she  have 
known  God  ? 

If  those  great  numbers  who  heard  Peter  and  were  con- 
verted, had  despised  prophesying,  and  would  not  have  heard 
him  open  the  gospel  unto  them,  they  had  never  considered 
the  great  mercy  of  God,  nor  sought  to  be  instructed  in  their 
salvation.  Faith  cometh  by  hearing.  This  hath  been  the 
means  by  which  Christ  hath  given  knowledge  to  kings,  and 
princes,  and  all  nations.  It  hath  pleased  God,  saith  St. 
Paul,  1  Cor.  i.  by  the  foolishness  of  preaching,  to  save  them 
that  believe. 

Despise  not  then  to  come  to  the  church  of  God,  to  pray 
in  the  congregation  of  the  faithful,  to  hear  the  Scriptures  of 
God  read  and  expounded;  it  is  the  blessing  of  God  offered 
unto  thee.  Where  there  is  no  prophecy  the  people  perish. 
He  that  despiseth  it  shall  be  despised  of  the  Lord;  he  shall 
be  cast  into  darkness,  because  he  would  not  delight  in  the 
light. 

Verse  21.   Try  all  things,  and  keep  that  which  is  good. 

Try  all  things.  God  hath  given  you  the  Spirit  of  dis- 
cretion and  of  judgment.  Be  wise,  and  know  what  is  that 
good  and  acceptable  will  of  God.  Be  not  deceived  with 
words  of  man's  wisdom;  let  not  the  baseness  or  simplicity 
of  any,  cause  you  to  refuse  the  message  which  he  brings, 
and  carry  not  yourselves  to  liking  of  all  that  shall  be  told 
you  by  such  as  bear  great  show  and  countenance.  This  it 
was  that  deceived  the  people  of  God ;  they  gave  ear  to  false 
teachers,  who  led  them  to  worship  the  works  of  their  own 
hands;  therefore  they  said  unto  the  stone,  Thou  art  our 
father,  thou  hast  delivered  us;  they  fell  down  before  it, 
worshipped  it,  believed  in  it,  they  slew  the  prophets  of  God, 
and  stoned  to  death  such  as  were  sent  unto  them. 

The  scribes  and  pharisees  seemed  so  grave  and  wise,  that 
the  people  thought  nothing  good  but  what  they  allowed  ; 
they  were  altogether  pliable  to  believe,  to  do,  to  speak,  and 
to  think,  whatsoever  the  pharisees  willed  them.  Christ  saith 
unto  them,  Matt.  vii.  Beware  of  false  prophets,  which  come 


V.  21.]  to  the  Tkessalonians.  179 

to  you  in  sheep's  clothing,  but  inwardly  they  are  ravening 
wolves.  St.  John,  1  John  iv.  therefore  saith.  Dearly  beloved, 
believe  not  every  spirit,  but  try  the  spirits,  whether  they  are 
of  God;  for  many  false  prophets  are  gone  out  into  the 
world.  And  further  he  directs  us  how  we  should  try  them: 
Hereby  shall  ye  know  the  Spirit  of  God:  every  spirit  that 
confesses  that  Jesus  Christ  is  come  in  the  flesh  is  of  God. 
Again,  hereby  you  may  try  them:  Whosoever  transgresseth 
and  abideth  not  in  the  doctrine  of  Christ,  hath  not  God. 
He  that  continueth  in  the  doctrine  of  Christ,  he  hath  both  the 
Father  and  the  Son.  If  there  come  any  unto  you,  and  bring 
not  this  doctrine,  receive  him  not  to  your  house,  neither  bid 
him  God-speed. 

Hereby  St.  Paul  required  the  Galatians  to  try  between 
him  and  the  false  apostles:  If  any  man  preach  unto  you 
otherwise  than  that  ye  have  received,  let  him  be  accursed. 
For  now,  do  I  preach  man's  doctrine  or  God's?  The  sad- 
ducees  erred  touching  the  resurrection,  because  they 
searched  not  the  Scriptures.  God  teaches  us  by  the  prophet 
Isaiah,  chap.  viii.  to  make  trial  of  teachers  and  doctrines: 
When  they  shall  say  unto  you.  Inquire  of  them  that  have 
a  spirit  of  divination,  and  at  the  soothsayers,  which  whis- 
per, and  murmur — Should  not  a  people  inquire  at  their 
God?  from  the  living  to  the  dead?  to  the  law  and  to  the 
testimony?  If  they  speak  not  according  to  this  word,  it  is 
because  there  is  no  light  in  them.  Paul  puts  Timothy  in 
mind  wherefore  he  left  him  at  Ephesus,  To  command  some 
that  they  teach  none  other  doctrine;  and  to  warn  both  the 
teachers  and  the  hearers,  that  they  give  no  heed  to  fables 
and  genealogies,  which  are  endless,  which  breed  questions, 
rather  than  godly  edifying,  which  is  by  faith. 

Thus  are  the  people  of  God  called  to  try  the  truth,  to 
judge  between  good  and  ill,  between  light  and  darkness. 
God  hath  made  them  the  promise  of  his  Spirit,  and 
hath  leil;  his  word  unto  them.  They  of  Berea  when  they 
heard  the  preaching  of  Paul,  searched  the  Scriptures  daily, 
whether  those  things  were  so  as  he  taught  them,  and  many 
of  them  believed.  So  do  you  give  heed  to  instruction,  and 
yet  receive  not  all  things,  without  proof  and  trial  that  they 
are  not  contrary  to  the  wholesome  doctrine  of  the  word  of 
God. 

Keep  that  which  is  good.  When  you  have  tried  and 
found  out  the  truth,  be  constant  and  settled  in  it.  A 
wavering-minded  man  is  unstable  in  all  his  ways.     Follow 


180  Jewell. — On  the  First  Epistle 

the  truth,  and  be  not  carried  about  with  every  wind  of  doc- 
trine. The  devil  will  come  in  the  name  of  God,  and  change 
himself  into  an  angel  of  light.  Let  him  not  take  the  love 
of  the  truth  from  you ;  let  him  not  remove  you  from  faith 
and  a  good  conscience;  return  not  like  swine  unto  your 
mire.  God  hath  purged  your  hearts,  and  made  them  clean. 
Except  they  be  preserved  and  kept  occupied,  the  unclean 
spirit  will  return,  and  enter  in,  and  dwell  in  you;  so  the 
last  state  of  you  shall  be  worse  than  the  first. 

We  have  great  cause  to  hearken  diligently  to  the  apostle, 
to  keep  that  which  is  good.  We  see  this  day  great  confu- 
sion in  all  places.  Satan  would  fain  entangle  us  again 
with  the  error  of  the  wicked,  and  seeks  to  draw  us  from  our 
steadfastness.  Now  is  the  time  wherein  God  makes  some 
trial  of  his  servants;  now  iniquity  seeks  to  have  the  upper 
hand.  They  seduce  the  people,  and  say.  Here  is  Christ, 
there  is  Christ;  here  is  the  church,  there  is  the  church. 
God  give  us  his  Holy  Spirit,  to  guide  us  in  judgment,  that  we 
may  discern  the  truth  from  falsehood,  and  know  the  blessed 
and  gracious  will  of  God,  that  we  may  walk  in  his  ways,  and 
serve  him  in  reverence  and  fear  all  the  days  of  our  life. 

In  this  world,  as  there  is  a  Jacob,  so  is  there  an  Esau ; 
as  there  are  many  that  love  Christ  with  an  unfeigned  heart, 
so  are  there  many  that  serve  antichrist;  and  as  there  are 
many  true  professors  of  the  truth  of  God,  so  are  there  many 
despisers  of  the  same.  This  we  may  see  here  at  home  within 
this  realm.  We  may  see  it,  mourn  and  lament  for  it  in  our 
hearts. 

Their  practices  are  opened;  they  have  broken  out  into 
open  rebellion,  lo  the  breach  of  the  peace  both  of  God  and 
man;  they  say  with  their  lips,  God  save  queen  Elizabeth; 
yet  they  hold  up  their  swords  against  her.  Alas!  what  has 
she  deserved  at  their  hands?  She  has  always  dealt  mer- 
cifully, without  cruelty,  without  shedding  of  blood.  God 
preserve  her,  that  she  may  long  reign  over  us,  and  bring 
all  her  enemies  to  confusion ! 

What  pretence  make  they  for  this  their  doing — That 
hereby  they  seek  to  have  religion  reformed?  Thanks  be  to 
God,  religion  is  reformed  far  better  than  our  fathers  knew  it 
these  many  hundred  years.  If  those  who  lived  before  us 
might  have  seen  and  heard,  as  we  see  and  hear,  they  would 
have  rejoiced,  and  thought  themselves  hajipy. 

But  they  would  have  the  mass.  What  find  they  or  see 
they  in  it,  wherefore  they  should  so  desire  it?  •  Try  all 


V.  21.]  to  the  Thessalonians.  181 

things,  saith  Paul ;  therefore,  examine  and  try  the  mass. 
What  do  we  learn  by  it?  what  doctrine,  what  godliness  in 
life,  what  comfort  for  salvation?  It  is  a  dumb  and  deadly 
service  ;  the  people  are  forced  to  be  at  it ;  it  is  the  very  key 
of  their  religion.  The  people  are  bound  to  be  present  at 
mass  ;  yet  they  neither  receive  any  thing,  nor  eat,  nor  hear, 
nor  understand  any  thing.  You  are  wise,  you  have  reason, 
you  are  the  children  of  God  ;  be  you  judges  herein,  and 
judge  uprightly;  for  it  is  God's  cause.  Will  ihey  call  this 
the  Lord's  supper?  is  this  the  sacrament  of  our  redemption? 
is  this  that  which  Paul  received  of  the  Lord,  and  delivered 
unto  the  church  ?  is  this  the  showing  forth  of  the  Lord's 
death  until  he  come? 

They  would  have  the  pope's  authority  restored.  What  is 
the  pope  ?  They  ,say,  he  is  the  successor  of  Peter.  What 
doth  the  pope  as  Peter  did?  or  what  did  Peter  as  the  pope 
doth  ?  He  is  a  mortal  man,  and  cursed  are  they  of  God  that 
put  their  trust  in  man.  He  feeds  not  the  flock,  he  teaches 
not  the  simple,  he  strengthens  not  the  weak.  I  will  say 
no  more.  God  make  him  a  servant  of  Christ,  and  a  faith- 
ful disposer  of  the  mysteries  of  God. 

They  are  offended  at  the  marriage  of  the  ministers  of  the 
church :  yet  Gratian,  their  great  master,  saith.  The  mar- 
riage of  priests  is  not  forbidden  by  any  authority,  either  of 
the  law,  or  of  the  gospel,  or  of  the  apostles.*  The  holy 
fathers  that  lived  in  the  apostles'  time,  and  shortly  after, 
report,  that  Peter,  and  all  the  other  apostles,  excepting  only 
John,  were  married,  and  had  wives;  the  prophet  Isaiah  was 
married,  and  yet  he  saw  the  Lord  sitting  upon  a  high 
throne;  Moses  was  married,  and  yet  he  saw  God  face  to  face. 

Will  they  reform  the  prophets  and  the  apostles?  will  they 
account  that  to  be  unholy,  which  the  apostle  caileth  honour- 
able in  all  men?  Ignatius,  the  scholar  of  St.  John,  saith, 
I  wish  to  be  found  meet  for  God,  as  was  Peter  and  Paul, 
and  the  other  apostles  that  were  married. 

They  paint  their  banner  with  the  cross  and  five  wounds. 
Why  bring  they  thosearmsagainst  us?t  Do  not  we  believe 
the  cross  of  Christ?  do  not  we  rejoice  and  comfort  our  hearts 

*  Gratian  was  a  celebrated  Benedictine  of  the  twelflh  century.  He 
published  a  work  under  the  title  of  "  Decretal,"  in  which  he  endea- 
voured to  explain  and  reconcile  the  canons  and  papal  decrees  which 
contradict  each  other.  The  popes  were  much  indebted  to  this  work 
for  the  high  powers  they  assumed  before  the  Reformation,  but  many 
of  the  authorities  he  quotes  are  spurious  and  supposititious. 

t  The  standards  of  the  rebels  bore  this  device  (see  note,  p.  166.) 


182  Jewell. — On  the  First  Epistle 

by  the  remembrance  of  his  wounds  ?  Do  not  we  read  and 
show  forth  to  the  people  the  story  of  his  passion  1  God 
knoweth,  and  you  can  bear  us  witness,  and  they  cannot 
deny  it,  that  we  make  this  work  of  our  redemption,  wrought 
by  the  passion  of  our  Saviour  Christ,  the  chief  and  princi- 
pal rock  and  foundation  of  our  faith. 

Therefore  say  we  with  the  apostle,  God  forbid  that  we 
should  rejoice  in  any  thing  but  in  the  cross  of  our  Lord 
Jesus  Christ.  Nay,  rather,  they  are  become  our  enemies, 
because  we  believe  in  Jesus  Christ  crucified  ;  because  we 
say,  as  God's  word  teaches,  that  Jesus  Christ  is  the  only 
Advocate  to  the  Father  for  our  sins  ;  and  that  He  hath  with 
one  offering  consecrated  for  ever  them  that  are  sanctified  ; 
and  that,  The  blood  of  Jesus  Christ  his  Son  cleanseth  us 
from  all  sin,  Heb.  x.  1  John  i.  For  this  cause  are  they 
become  our  enemies. 

Let  us  not  fear  their  treacheries  and  attempts ;  let  us 
keep  that  which  is  good,  and  hold  it  fast  until  death.  Now 
we  have  tasted  the  word  of  God,  and  have  received  the 
comfort  of  the  gospel,  let  us  not  despise  it,  nor  be  weary 
of  it ;  let  us  pray  unto  God,  that  he  establish  the  love  of 
his  truth  in  us ;  and  that  he  will  open  the  eyes  of  their 
hearts,  and  bring  them  to  be  partakers  of  those  mercies, 
which  yet,  through  ignorance,  they  have  despised. 

Verse  22.  Abstain  from  all  appearance  of  evil. 

Keep  yourselves  not  only  from  doing  those  things  which 
are  evil,  but  also  from  all  appearance  of  evil.  Offend  not 
the  conscience  of  thy  brother,  that  he  may  have  no  occasion 
to  think  evil  of  thee.  Commit  not  adultery,  and  withdraw 
thyself  from  the  company  of  unthrifty  and  light  and  sus- 
pected persons.  Be  not  like  to  them  that  are  such.  Lay  not 
out  thy  money  to  usury,  nor  do  any  thing  whereby  others 
may  think  so  of  thee.  Beware  of  uncharitable  conveyance 
of  thy  money.  Be  not  idolaters,  and  leave  off  to  do  any 
thing  that  may  bring  you  into  suspicion  of  idolatry. 

Give  not  that  honour  unto  any  creature  which  is  proper 
to  God  ;  have  no  fellowship  with  their  works  ;  bear  no  ap- 
pearance of  liking  their  evil ;  go  not  as  they  go;  live  not  as 
they  live.  St.  Paul  reproves  the  Galatians,  chap.  iv.  Ye 
observe  days,  and  months,  and  times,  and  years.  I  am  in 
fear  of  you,  lest  I  have  bestowed  on  you  labour  in  vain. 
So  doth  he  the  Colossians  also,  chap.  ii.  If  ye  be  dead  with 
Christ  from  the  ordinances  of  the  world,  why,  as  though  ye 


V.  22.]  to  the  Tkessalonians.  183 

lived  in  the  world,  are  ye  burdened  with  traditions?  as 
Touch  not,  taste  not,  handle  not?  So  do  the  idolaters;  you 
should  not  be  like  unto  them. 

They  are  the  children  of  darkness,  you  are  the  sons  of 
light;  they  will  not  be  like  unto  you,  and  forsake  their  false 
gods.  Why  should  you  become  like  unto  them,  and  for- 
sake the  God  that  made  the  heavens  and  the  earth?  You 
cannot  make  them  ashamed  of  their  errors,  and  embrace 
the  truth.  Why  then  should  you  betray  the  truth,  and  be 
partakers  with  them  in  error? 

The  Christians  in  old  time  began  to  wear  garlands  made 
of  bay.  What  harm  might  be  in  that?  what  is  a  garland, 
but  a  furniture  for  the  head?  what  is  bay,  but  a  little  tree  or 
bush?  Yet  the  fathers  that  lived  with  them  to  teach  them, 
said  it  was  not  lawful,  not  for  that  the  thing  itself  was  ill  of 
itself,  but  for  that  they  should  not  seem  to  follow  idolaters. 
It  had  some  appearance  of  evil ;  it  was  a  ceremony  and 
solemn  fashion  among  the  heathens ;  they  would  not  be 
emboldened  to  do  so  ;  it  would  offend  the  hearts  of  many 
of  the  faithful  to  see  Christians  follow  the  fashion  of  the 
heathen. 

When  king  Antiochus  sent  unto  Jerusalem,  and  to  the 
cities  of  Judah,  that  they  should  follow  the  strange  laws  of 
the  country,  many  chose  rather  to  die  than  to  be  defiled  with 
unclean  things,  and  to  break  the  holy  covenant,  which  God 
had  given  them. 

Darius  made  a  decree,  that  whosoever  should  ask  a  pe- 
tition of  any  god  or  man  for  thirty  days,  save  of  the  king, 
he  should  be  cast  into  the  den  of  lions.  Daniel  would  not 
be  kept  so  long  from  the  service  of  God;  he  would  not  dis- 
semble, he  would  not  hide  his  zeal,  nor  show  any  appear- 
ance of  ill ;  he  prayed,  and  praised  God,  as  he  did  before, 
and  opened  his  chamber-windows,  that  it  might  be  seen. 
Dan.  vi. 

Polycarp*  might  have  saved  his  life,  if  he  would  have 
dissembled  ;  he  would  not,  he  could  not ;  he  saw  it  would 
have  been  an  appearance  of  evil,  and  discourage  the  breth- 
ren; therefore  he  spake  boldly,  I  am  a  Christian.  And 
being  required  to  speak  ill  of  Christ,  said,  "  I  have  served 
Christ  these  fourscore  and  six  years,  and  he  never  hurt  me; 
how  may  I  speak  ill,  and  blaspheme  my  King,  who  hath 
given  me  salvation?     This  is  my  faith,  Christ  is  my  God; 

*  Polycarp  was  bishop  of  Smyrna,  and  was  martyred  at  Rome 
about  A.  D.  167. 


184  Jewell. — On  the  First  Epistle 

this  is  my  religion;  I  am  not  ashamed  to  suffer  death,  rather 
than  I  will  deny  Him,  who  suffered  death  in  his  own  body 
to  save  me." 

It  is  good,  saith  St.  Paul,  Rom.  xiv.  neither  to  eat  flesh, 
nor  to  drink  wine,  nor  any  thing  whereby  thy  brother  stum- 
bleth,  or  is  offended,  or  is  made  weak.  Again  he  saith, 
1  Cor.  viii.  Now  when  ye  sin  so  against  the  brethren,  and 
wound  their  weak  conscience,  ye  offend  against  Christ ; 
wherefore  if  meat  offend  my  brother,  I  will  eat  no  flesh 
while  the  world  standeth,  lest  I  should  offend  my  brother. 
He  that  hath  once  made  a  shipwreck,  standeth  watchful 
ever  after,  not  only  to  escape  that  rock  or  sand  whereat 
he  had  loss  before,  but  all  others  the  like  rocks  and  sands 
whatsoever. 

Therefore,  abstain  from  all  appearance  of  evil ;  be  not 
like  the  wicked  of  this  world;  you  are  the  salt  of  the  earth; 
you  should  not  be  partners  of  their  corruption,  but  powder 
and  season  them;  you  are  the  light  of  the  world;  you  may 
not  be  partners  in  their  darkness,  but  lighten  and  guide 
them.  Dissemble  not.  Serve  God  in  the  simplicity  of  your 
heart,  and  in  the  sight  of  all  the  world.  Let  it  be  written 
in  your  forehead  what  you  think  in  your  heart.  Why  should 
any  man  be  ashamed  of  God's  truth? 

Verse  23.  Now  the  very  God  of  peace  sanctify  you 
throvghovt ;  and  I  pray  God,  that  your  whole  spirit, 
and  soul,  and  body,  may  be  kept  blameless  unto  the 
coming  of  our  Lord  Jesus  Christ. 

Our  God  is  the  God  of  peace;  he  giveth  peace  and  quiet 
to  his  church;  he  doth  muzzle  the  lion,  amaze  the  tyrant, 
make  blunt  the  sword,  and  quench  the  lire  prepared  against 
his  servants;  he  gives  his  sons  peace  and  quietness  among 
themselves;  he  abhors  discord  and  malice  between  brethren. 
God  is  love,  saith  St.  John,  1  John  iv.  and  he  that  dvvellcth 
in  love,  dwelleth  in  God,  and  God  in  him.  He  that  loveth 
not  his  brother,  abideth  in  death,  1  John  iii.  God  hath 
made  us  all  members  of  one  body.  There  is  no  respect  of 
persons  with  him,  no  difference  of  learned  and  unlearned, 
wise  or  foolish,  rich  or  poor. 

His  will  is,  that  all  should  be  as  one,  of  one  mind,  and 
that  we  shall  all  think  one  thing,  and  speak  one  thing,  that 
we  should  be  one  fold  under  one  shepherd,  and  with  one 
mouth  glorify  the  Father  of  our  Lord  Jesus  Christ.  For 
this  peace  Christ  prayed.  Sanctify  them  through  thy  truth; 


V.  23.]  to  the  Thessalonians.  185 

bless  them,  take  away  all  bitterness  and  swelling  pride  from 
among  them ;  make  them  citizens  of  thy  heavenly  Jerusa- 
lem, that  they  may  live  in  peace,  and  love  one  another,  and 
delight  one  in  other;  that  they  all  may  be  one,  as  thou,  O 
Father,  art  one  in  me,  and  I  in  thee,  John  xvii. 

God  is  the  God  and  giver  of  peace.  Whence  then  com- 
eth  division  and  dissension  of  minds;  what  is  the  cause 
that  the  whole  world  is  so  shaken  with  sects  and  troubles? 
All  are  not  the  children  of  peace.  Christ  himself,  the  Lamb 
of  God,  in  whose  mouth  there  was  no  guile,  came  unto  his 
own,  and  his  own  received  him  not.  Cain  is  always  against 
Abel.  Esau  will  never  love  Jacob.  The  darkness  and  the 
light  can  never  agree.  This  is  the  cause  of  all  unquietness 
and  trouble.  These  things,  saith  Christ  to  his  disciples, 
John  xvi.  have  I  spoken  unto  you,  that  in  me  ye  might 
have  peace ;  in  the  world  you  shall  have  affliction.  The 
wicked  shall  not  only  hate,  but  betray,  and  cause  them  to 
die,  which  profess  the  name  of  Christ.  Whosoever  killeth 
you,  will  think  he  doeth  God  service;  and  these  things  will 
they  do  unto  you,  because  they  have  not  known  the  Father 
nor  me. 

The  setting  forth  of  the  gospel  of  Christ  is  that  which  the 
world  cannot  abide;  it  reveals  things  that  were  hidden;  it 
discloses  the  covetousness  of  those  who  kept  the  people  in 
ignorance  to  make  gain  and  merchandise  of  their  souls  ;  it 
overthrows  mighty  buildings  and  holds  of  merits,  of  par- 
dons, of  masses,  of  purgatory,  which,  by  the  policy,  and 
wisdom,  and  power  of  this  world,  were  exalted  against  God. 
This  is  the  only  cause  of  all  this  strife  and  trouble. 

We  have  need  of  peace,  of  the  peace  of  conscience, 
within  ourselves  ;  of  peace,  from  the  rage  and  fury  of  the 
world ;  and  of  peace  and  love  among  those  that  are  of  God's 
household.  Let  us  seek  peace  at  the  hands  of  God,  and  he 
will  stablish  us  in  the  peace  of  his  gospel,  and  so  give  us 
the  rest  and  peace  of  our  souls. 

Sanctify  you  throughout.  The  God  of  peace  bless  you, 
and  keep  you  under  the  shadow  of  his  wings  ;  that  your 
whole  spirit,  and  soul,  and  body,  may  be  kept  blameless, 
unto  the  coming  of  our  Lord  Jesus  Christ.  Here  mark, 
that  the  apostle  divides  man  into  three  parts,  the  spirit,  the 
soul,  and  the  body;  so  that  he  seems  to  make  the  spirit  one 
thing,  and  the  soul  another.  How  is  it  then,  that  we  divide 
man  into  two  parts,  the  soul  and  the  body;  and  say,  that  he 
consists  but  of  two  parts ;  there  is  no  difference ;  the  matter 

JEWELL.  17 


186  Jeicell. — On  the  First  Epistle 

is  all  one;  for  Paul  divides  the  soul  into  two  parts;  the  first 
is  reason  and  understanding,  which  he  calls  the  spirit;  the 
other  is  will  and  affection,  which  he  calls  the  soul. 

For  as  God  hath  given  us  reason  to  see  what  is  good, 
so  hath  he  given  us  will  to  seek  after  that  which  is  good. 
Reason  hath  eyes,  will  is  blind,  and  cannot  see  the  way: 
therefore  will  must  be  led  and  guided  by  reason  ;  reason 
must  go  before,  will  must  follow  after :  therefore  reason  is 
compared  to  the  husband,  and  will  to  the  wife.  If  will 
take  in  hand  to  rule  reason,  it  is  no  less  disorder,  than  if  the 
wife  will  adventure  or  take  upon  her,  to  rule  her  husband; 
therefore  in  this  place  reason,  which  is  the  principal  part 
of  our  soul,  is  called  the  spirit;  and  will,  which  is  the  other 
part,  is  called  the  soul.  So  the  spirit  is  not  a  several  sub- 
stance ;  but  the  soul  and  spirit  are  one  soul,  even  as  the 
body  and  flesh  are  one  body. 

Thus,  therefore,  Paul  prays  for  the  church:  The  God  of 
peace  sanctify  you  throughout,  that  your  spirit,  your  reason 
and  understanding,  your  soul,  your  will  and  affection,  your 
body  and  your  flesh,  may  altogether  be  pure  and  holy;  and 
that  they  may  be  found  innocent  and  upright,  in  the  day  of 
the  Lord. 

Verse  24.  Faithful  is  He  which  calleth  yoi/,  which  will 
also  do  it. 

He  hath  begun  a  good  work  in  you ;  he  will  finish  it. 
He  will  lead  you  from  virtue  to  virtue,  from  strength  to 
strength,  from  glory  to  glory.  He  hath  called  you,  he  will 
also  keep  you  faithful,  until  the  day  of  the  appearing  of  our 
Lord  Jesus  Christ.  You  are  Christ's  sheep :  no  man  shall 
take  you  out  of  his  hands.  He  hath  not  lost  one  of  all  those 
whom  his  Father  hath  given  him;  he  knoweth  his  sheep; 
none  shall  be  confounded  that  put  their  trust  in  him.  There 
is  no  condemnation  to  them  that  are  in  Christ  Jesus.  He  is 
faithful,  he  will  perform  this  unto  you;  not  for  your  merits, 
but  for  his  own  name,  and  for  his  mercy's  sake.  Because 
he  is  faithful,  he  will  not  despise  the  work  of  his  own  hands. 

Verse  25.  Brethren,  pray  for  me. 

I  wrestle  not  with  flesh  and  blood,  but  with  the  prince 
and  power  of  darkness.  My  enemies  are  strong;  they  are 
the  enemies  of  the  cross  of  Christ.  I  am  weak,  and  of  no 
resistance ;  our  sufliciency  is  of  him;  without  him  we  can 
do  nothing;  pray  for  me,  that  he  will  put  his  word  into  my 


V.  26 — 28.]  to  the  Thessalonians.  187 

mouth,  that  I  may  be  a  vessel  of  his  glory,  to  preach  forth 
the  glad  tidings  of  his  gospel ;  that  I  may  be  a  faithful 
minister  of  the  New  Testament ;  that  I  may  disclose  the 
mystery  of  our  redemption ;  that  his  Holy  Spirit  assist  me, 
and  make  my  travails  fruitful. 

Verse  26.   Greet  all  the  brethren  with  a  holy  kiss. 

27.  /  charge  you  in  the  Lord,  that  this  epistle  be  read  unto 

all  the  brethren  the  saints. 

Salute  one  another  in  token  of  true  and  unfeigned  love 
and  withhold  not  this  epistle  from  any  of  the  brethren.  It 
is  written  for  their  sakes ;  let  them  hear  it,  that  they  may 
take  comfort  by  it.  How  agrees  Paul  in  this  charge,  with 
them  that  in  no  case  would  have  the  people  read  the  Scrip- 
tures ;  who  say  that  ignorance  is  the  mother  of  devotion! 
It  is  the  word  of  God  the  Father ;  why  should  not  the 
people  of  God  understand  it?  It  is  the  water  that  springeth 
up  to  everlasting  life ;  why  should  the  people  of  God  be 
driven  away,  and  not  suffered  to  drink  thereof?  It  is  the 
light  of  the  world ;  why  should  the  people  be  hoodwinked, 
and  kept  that  they  should  not  look  up  and  see  it?  why 
should  they  sit,  and  perish  in  the  darkness  of  death? 

It  is  the  will  of  God,  that  all  the  people  should  know 
him ;  from  the  least  to  the  greatest  among  them.  St.  Paul 
saith,  Rom.  xv.  Whatsoever  things  are  written  aforetime, 
are  written  for  our  learning,  that  we,  through  patience  and 
comfort  of  the  Scriptures,  might  have  hope.  Christ  saith, 
John  xvii.  This  is  life  eternal,  to  know  thee  to  be  the  only 
true  God,  and  Jesus  Christ,  whom  thou  hast  sent.  Let  us 
not  forget  these  words  of  Paul:  I  charge  you  in  the  Lord; 
by  his  death,  by  his  cross,  by  his  blood,  by  the  day  of  his 
appearance,  that  this  epistle  be  read  to  the  learned  and  un- 
learned; to  the  wise  and  simple;  to  the  masters  and  to  the 
servants;  to  all  our  brethren;  to  all  the  sons  of  God. 

Verse  28.   The  grace  of  our  Lord  Jesus  Christ  be  with 
you.    Amen. 

God  open  your  eyes,  that  you  may  behold  the  way  of 
righteousness,  and  direct  you,  that  you  may  walk  in  it. 
Through  his  grace  you  have  received  the  word,  and  it  hath 
been  fruitful  in  you,  and  by  the  same  grace  you  shall  con- 
tinue in  it  for  ever.  His  grace,  and  blessing,  and  mercy, 
be  with  you  all.     Amen. 


THE  SECOND  EPISTLE 


ST.  PAUL  TO  THE  THESSALONIANS, 


CHAPTER  I. 

Pavl^  and  Silvanvs,  and  Timothevs^  unto  the  church  of 

the  Thessalonians^  which  is  in  God  our  Father,  and  in 

our  Lord  Jesus  Christ. 

In  the  former  epistle  he  wrote  somewhat  touching  the 
latter  day,  and  the  coming  of  our  Lord  to  judgment,  and 
saith.  Thai  day  shall  come  as  a  thief  in  the  night;  and 
therefore  exhorted  them  to  watch  and  pray,  and  to  prepare 
themselves  to  be  in  readiness.  The  false  apostles  fondly 
and  maliciously  mistook  his  words,  and  devised  means 
thereby  to  disquiet  the  minds  of  the  faithful,  and  to  trouble 
the  church  of  God. 

Thus  could  the  prince  of  darkness,  the  old  serpent  and 
deceiving  spirit,  turn  the  truth  of  God  into  occasion  of  slan- 
der. In  the  mean  while  the  apostle  was  far  off  from  them, 
at  Athens ;  but  when  he  heard  of  their  case,  he  sent  unto 
them  this  other  epistle,  wherein  he  declared  more  plainly 
that  matter  which  before  seemed  doubtful,  and  sought  to 
satisfy  their  hearts,  and  to  remove  them  from  all  that  error 
which  they  had  conceived. 

In  discourse  hereof,  he  takes  occasion  to  speak  of  anti- 
christ, of  whom  we  hear  much,  and  have  had  warning  often. 
He  telleth  us,  that  he  shall  come  in  working  of  signs  and 
wonders;  that  he  is  the  man  of  sin,  which  shall  thrust  him- 
self into  the  place  of  Christ.  He  showeth  who  is  antichrist, 
and  how  we  may  know  him;  what  things  he  shall  do,  what 
credit  he  shall  have  in  the  world,  and  by  what  power  he 
shall  be  overthrown  and  confounded. 

After  this  he  speaketh  of  idleness,  and  of  bodily  labour; 
and  requireth  every  man  to  live  in  the  sweat  of  his  brow, 

188 


I.  1.]     On  the  Second  Epistle  to  the  Thessalonians.     189 

and  in  painful  travail,  as  God  hath  ordained.  Other  com- 
fortable and  necessary  doctrine  is  delivered  in  this  epistle, 
as  will  appear.  The  whole  matter  of  the  epistle  is  fit  for 
these  days  in  which  we  live,  as  if  it  were  purposely  writ- 
ten for  us ;  for  we  live  in  the  latter  age  of  the  world,  and 
it  cannot  be,  but  the  end  of  all  things  is  at  hand,  and  that 
the  glorious  appearing  of  our  Lord  shall  be  shortly. 

Pmil,  and  Silvanus,  and  Timoiheus.  This  epistle  was 
sent,  not  only  from  Paul,  but  also  from  Timothy  and  Silva- 
nus. These  three  were  all  guided  by  one  spirit,  and  had  all 
one  like  care  for  the  church  of  God :  therefore  he  writeth 
thus ;  Paul,  and  Silvanus,  and  Timotheus,  the  servants  of 
God,  chosen  from  our  mothers'  womb,  and  appointed  to 
publish  the  gospel  of  Jesus  Christ,  and  to  carry  his  name 
before  kings  and  princes ;  and  especially  I  Paul,  who  am 
your  father,  and  have  begotten  you  in  Christ;  who  was 
sometime  a  blasphemer,  and  did  persecute  the  faithful ; 
whom  it  pleased  God  to  make  a  chosen  vessel  for  himself; 
who  am  also  hated  of  my  brethren  and  kinsmen  after  the 
flesh,  for  the  gospel's  sake ;  and  who  am  ready  to  give  my 
life  for  your  behalf. 

Unto  the  church  of  the  Thessalonians,  which  is  in  God 
our  Father,  &c.  You  are,  saith  he,  the  beloved  of  God, 
you  are  his  people,  and  he  hath  assured  his  mercy  unto  you  ; 
you  have  the  promise,  and  the  earnest  of  the  life  to  come. — 
Here  let  us  mark  the  state  of  that  country  as  it  was  then, 
and  compare  it  with  itself  as  it  is  now.  Then  it  was  the 
church  of  God,  for  otherwise  St.  Paul  would  not  so  have 
called  it.  According  to  the  grace  of  God  given  unto  him, 
he  laid  the  foundation,  he  planted  and  watered  their  hearts, 
and  God  gave  the  increase. 

So  that  they  received  the  word  in  much  affliction,  and 
the  word  of  the  gospel  sounded  from  them,  not  only  in  Ma- 
cedonia and  Achaia,  but  their  faith  toward  God  was  spread 
also  abroad  in  all  quarters.  In  such  sort  were  they  a  ves- 
sel sanctified  unto  honour,  full  of  blessing,  and  full  of  the 
mercy  and  grace  of  God. 

But  what  is  become  of  that  country?  In  what  case  stand- 
eth  the  church  of  Thessalonica  at  this  day  ?  It  is  now  the 
synagogue  of  Satan,  under  the  tyranny  of  the  Turk,  and 
such  as  are  enemies  of  the  cross  of  Christ.  Such  a  change 
hath  the  right  hand  of  the  Lord  wrought  in  that  place 
which  was  sometime  his  holy  tabernacle.  I  thought  good 
to  mark  this,  that  we  might  understand  how  vain  a  thing  it 
17* 


190  Jewell, — On  the  Second  Epistle 

is,  to  put  confidence  in  cities  or  churches,  or  in  the  names 
of  our  fathers.* 

The  church  of  Thessalonica,  whose  foundation  was  surely 
built  by  St.  Paul  himself,  for  which  he  was  so  careful,  unto 
which  he  wrote  special  letters,  to  commend  their  increase 
in  godliness,  and  their  steadfastness  in  the  gospel,  is  forsa- 
ken and  laid  waste.  If  the  work  which  the  Spirit  of  God 
wrought  by  the  apostle  be  decayed,  whose  work  may  we 
think  shall  stand? 

Jeremiah  spake  unto  the  people  of  the  Jews,  saying, 
chap.  vii.  Trust  not  in  lying  words,  saying,  The  temple  of 
the  liOrd,  the  temple  of  the  Lord,  this  is  the  temple  of 
the  Lord  !  That  temple  God  himself  commanded  to  be 
built,  the  form  and  fashion  thereof  God  himself  devised  and 
appointed ;  therein  he  placed  his  tabernacle,  and  set  up  his 
mercy-seat;  therein  he  showed  forth  his  majesty,  and  the 
glory  of  his  countenance.  Yet  all  this  notwithstanding, 
God  said  by  the  prophet,  Trust  not  in  these  words,  they  are 
lying  words,  and  will  deceive  you. 

As  the  prophet  spake  of  the  temple  at  Jerusalem,  so  may 
it  be  said  of  any  other  church  throughout  the  world  ;  so 
may  it  be  said  of  the  church  of  Rome.  We  may  say.  Trust 
not  in  lying  words,  saying.  The  church  of  Rome,  the  church 
of  Rome !  Say  not  thus  with  yourselves.  The  church  of 
Rome  is  built  upon  a  rock,  so  surely  that  it  cannot  be 
moved,  or  that  no  wind  can  shake  it;  say  not,  the  faith  of 
that  church  can  never  fail.  These  are  lying  words  ;  trust 
not  in  them;  for  Christ  never  spake  any  such  thing  of  the 
church  of  Rome;  it  never  had  promise  of  more  special 
privilege  than  was  given  to  the  church  of  Thessalonica. 
Read  the  Scriptures,  behold  the  words  of  our  Saviour,  and 
consider  them;  you  shall  find  no  speech  made  of  the  church 
of  Rome,  nor  any  promise  or  piece  of  promise,  wherein  he 
binds  himself  more  to  the  church  of  Rome  than  he  has 
done  to  other  churches,  or  to  this  of  Thessalonica. 

Thessalonica  was  beautiful  in  the  sight  of  God;  the  Lord 
of  hosts  had  pitched  his  tents  round  about  her;  the  name 
of  the  Most  Holy  was  placed  in  the  midst  of  her;  she  en- 
joyed like  spiritual  peace  and  prosperity,  as  did  the  Jerusa- 
lem of  the  Almighty;  she  was  a  city  fenced  within  itself; 

*  Thessalonica,  is  now  called  Salonichi.  It  was  a  celebrated  city, 
and  the  capital  of  a  part  of  Macedonia,  a  great  mart  for  trade  and 
very  populous.  Somewhat  of  its  ancient  splendour  remains,  it  is  five 
miles  in  circumference,  and  has  60,000  inhabitants.    Dr.  Clarke. 


I.  2.]  to  the  Tkessalonians.  191 

but  the  Lord  hath  taken  away  the  light  of  his  countenance 
from  her.  She  hath  forsaken  the  ways  of  righteousness, 
she  hath  left  off  to  serve  the  Lord,  and  is  become  the  place 
which  the  Lord  hath  forsaken  ;  there  is  scarcely  any  rem- 
nant left  there  of  those  who  call  upon  the  name  of  our  sal- 
vation, and  love  the  Lord  Jesus  with  an  unfeigned  heart. 

This  is  the  Lord's  doing,  and  it  is  marvellous  in  our 
eyes.  And  is  his  hand  shortened,  that  he  cannot,  or  is  his 
zeal  abated,  that  he  will  not,  in  like  severity,  deal  with  such 
as  forsake  him  ?  If  he  spared  not  the  natural  branches,  if 
Jerusalem  were  overthrown  because  of  her  iniquities,  it 
cannot  be  that  he  will  spare  other  places  which  do  the  like, 
but  that  they  should  also  be  cut  off. 

This  is  it  what  our  Saviour  hath  said  in  the  gospel  of  St. 
Matthew,  ch.  xxi.  Therefore  I  say  unto  you,  the  kingdom 
of  God  shall  be  taken  from  you,  and  shall  be  given  to 
a  nation,  which  shall  bring  forth  the  fruits  thereof.  Such 
terrible  and  dreadful  examples  hath  God  laid  before  our 
eyes,  to  keep  us  in  his  fear,  and  in  the  awe  of  his  judg- 
ments.* 

Verse  2.     Grace  he  with  you,  and  peace,  from  God  our 
Father,  and  from  the  Lord  Jesus  Christ. 

This  is  the  salutation  of  Paul  in  all  his  epistles ;  and  is 
to  say,  I  wish  that  the  blessing,  and  favour,  and  love  of  God 
may  light  upon  you.  But  for  the  better  consideration 
hereof,  and  that  we  may  know  how  earnestly  we  ought  to 
pray  unto  God  for  this  grace  and  peace  which  the  apostle 
wisheth  to  the  churches,  let  us  look  into  ourselves,  and  see 
how  miserable  we  are,  if  we  be  left  void  of  this  grace;  and 
if  God  take  his  Holy  Spirit  away  from  us,  what  are  we  by 
nature,  other  than  the  bond-slaves  of  sin  ?  We  are  not  able 
to  lift  up  our  eyes  unto  heaven,  nor  to  believe  in  God,  nor  to 
praise  him,  nor  to  call  upon  his  name;  we  are  not  sufficient 
of  ourselves  to  think  any  thing  as  of  ourselves. 

Unless  he  open  our  lips,  we  cannot  show  forth  his  praise; 
unless  he  heal  our  deafness,  we  cannot  give  ear  to  his  word ; 
unless  he  give  us  understanding  hearts,  we  cannot  take 
knowledge  of  his  will.  Destruction  and  unhappiness  are  in 
their  ways,  and  the  way  of  peace  have  they  not  known  ; 

*  The  circumstance  of  Thessalonica  still  remaining  a  populous 
city,  and  yet  utterly  destitute  of  the  light  of  the  truth,  is  if  possible  a 
still  more  instrucive  lesson  than  the  desolation  of  the  churches  in 
Asia,  where  tlie  places  themselves  are  ruined  and  without  inhabitants. 


192  Jewell. — On  the  Second  Epistle 

there  is  no  fear  of  God  before  their  eyes ;  speaking  of  such 
as  had  not  received  the  favour  and  grace  of  God  to  guide 
and  direct  them.  And  by  the  prophet  Malachi  God  utters 
his  displeasure  against  them,  saying,  I  have  no  pleasure  in 
you,  saith  the  Lord  of  hosts  ;  neither  will  I  accept  an  offer- 
ing at  your  hands. 

Therefore  the  apostle  prayeth  that  they  may  receive  such 
measure  of  God's  grace  as  may  quench  in  them  the  fiery 
darts  of  the  wicked,  and  enable  them  to  hold  fast  that  wor- 
thy thing  which  is  committed  unto  them,  and  may  keep 
them  holy  and  undefiled,  against  the  glorious  coming  of  our 
Lord  and  Saviour  Jesus  Christ. 

Verse  3.  We  ought  to  thank  God  always  for  you,  brethren, 
as  it  is  meet,  because  that  your  faith  groweth  exceeding- 
ly, and  the  love  of  every  one  of  you  toivards  another 
aboundeth. 

4.  So  that  we  ourselves  rejoice  of  you  in  the  church  of 
God,  because  of  your  patience  and  faith  in  all  your 
persecutions  and  tribulations  that  ye  suffer. 

God  hath  wrought  this  good  work  of  faith,  and  love,  and 
patience  in  your  hearts ;  he  will  make  it  prosper  and  in- 
crease. It  is  he  who  hath  put  this  fire  in  you,  and  he 
will  make  it  burn.  He  hath  laid  his  leaven  in  the  dough, 
or  meal  of  your  heart,  and  will  make  it  heave,  and  work, 
until  all  be  leavened.  He  will  make  you  abound  more  and 
more,  and  will  bring  to  a  good  end  that  which  he  hath 
begun. 

Your  faith  groiveth  exceedingly.  This  is  the  will  of 
God,  that  we  wax  and  increase  in  all  holiness.  Hereby  we 
know,  whether  we  be  of  God  or  no;  we  may  not  stand  at  a 
stay,  but  must  be  renewed.  One  saith,  Whosoever  mendeth 
not  himself  in  the  practice  of  virtue,  he  groweth  worse. 
God  hath  placed  us  in  a  race  to  run ;  we  must  so  run,  that 
we  may  attain  the  prize;  we  are  grafts  of  the  Lord's  plant- 
ing; we  must  grow  to  the  height  and  breadth  of  a  tree,  and 
bring  forth  fruit ;  we  are  pilgrims  and  strangers,  and  pass 
by  the  wilderness  of  this  world,  into  our  heavenly  resting- 
place  ;  we  may  not  stay  by  the  way,  but  must  remove  our 
tents,  and  continually  march  on  forward  until  that  day 
come,  when  we  shall  enter  into  the  land  of  promise. 

So  that  we  ourselves  rejoice  of  you  in  the  church  of  God, 
&c.  Your  faith  is  not  only  true  and  pure,  but  settled  and 
constant ;    for    you    continued    steadfast    in  the'  midst  of 


I.  5 — 10.]  to  the  Thessalonians.  193 

persecution  ;  you  have  been  tormented,  and  suffered  afflic- 
tions in  your  body  by  the  hands  of  tyrants  ;  yet  could  they 
never  remove  you  from  your  faith  in  our  Saviour  Jesus 
Christ,  nor  from  your  obedience  to  the  will  of  God.  You 
know,  that  all  who  live  godly  in  Christ  Jesus  shall  suffer 
persecution,  2  Tim.  iii. 

Yet  are  you  comforted,  and  say  as  the  prophet  David, 
Psal.  cxviii.  The  Lord  is  with  me,  therefore  I  will  not  fear 
what  man  can  do  unto  me.  You  cannot  forget  who  it  is 
that  said.  Matt.  x.  Whosoever  shall  confess  me  before  men, 
him  will  I  confess  before  my  Father  which  is  in  heaven. 
But  whosoever  shall  deny  me,  I  will  also  deny  him  before 
my  Father  which  is  in  heaven.  He  that  loseth  his  life  for 
my  sake,  shall  find  it;  he  that  endureth  unto  the  end,  he 
shall  be  saved.  And  again,  Matt.  v.  Blessed  shall  ye  be 
when  men  revile  you,  and  persecute  you,  and  say  all  man- 
ner of  evil  against  you  for  my  sake,  falsely.  Rejoice  and 
be  glad,  for  great  is  your  reward  in  heaven.  For  so  per- 
secuted they  the  prophets  which  were  before  you. 

Verse  5.  Which  is  a  manifest  token  of  the  righteous  Judg- 
ment of  Godj  that  ye  may  be  counted  worthy  of  the 
Hngdom  of  God,  for  the  which  ye  also  suffer. 

6.  For  it  is  a  righteous  thing  with  God,  to  recompense 
tribulation  to  them  that  trouble  you. 

7.  And  to  you  which  are  troubled,  rest  with  us,  when  the 
Lord  Jesus  shall  show  himself  from  heaven,  with  his 
mighty  angels. 

8.  In  faming  f  re,  rendering  vengeance  unto  them  that  do 
not  know,  and  which  obey  not  the  gospel  of  our  Lord 
Jesus  Christ: 

9.  Which  shall  be  punished  ivith  everlasting  perdition, 
from  the  presence  of  the  Lord,  and  from  the  glory  of 

his  power  : 

10.  When  he  shall  come  to  be  glorifed  in  his  saints,  and 
to  be  made  marvellous  in  all  them  that  believe,  because 
our  testimony  toward  you  was  believed  in  that  day. 

Many  are  the  troubles  which  the  righteous  men  do  suffer, 
but  the  Lord  will  deliver  them.  After  Paul  and  Barnabas 
had  preached  the  glad  tidings  of  the  gospel,  they  confirmed 
the  disciples'  hearts,  and  exhorted  them  to  continue  in  the 
faith;  and  said.  Acts  xiv.  that  we  must  through  many  afflic- 
tions enter  into  the  kingdom  of  God.    We  must  not  there- 


1 94  Jewell. — On  the  Second  Epistle 

fore  be  afraid  for  any  terror  of  them  which  trouble  us  for 
righteousness'  sake ;  but  rather  looking  over  and  beyond 
them,  we  must  rejoice,  and  give  thanks  to  God,  who  hath 
made  us  worthy,  not  only  to  believe  in  him,  but  also  to 
suffer  for  his  sake.  For  we  know,  that  if  our  earthly  house 
of  this  tabernacle  be  destroyed,  we  have  a  building  given  of 
God,  a  house  not  made  with  hands,  but  eternal  in  the  hea- 
vens, 2  Cor.  v. 

These  persecutions  and  tribulations  which  you  suffer,  are 
a  manifest  token,  saith  the  apostle,  of  God's  love  towards 
you.  For  whom  the  Lord  loveth,  he  chasteneth,  and  he 
scourgeth  every  son  that  he  receiveth,  Heb.  xii.  The  pro- 
phets, and  apostles,  and  martyrs,  who  were  not  only  reviled 
and  scourged,  but  beheaded,  cut  in  pieces,  drowned  in  the 
waters,  consumed  in  the  fire  or  by  any  other  devices  of 
tyrants  cruelly  put  to  death,  by  this  way  received  the  mani- 
fest token  of  their  happy  and  blessed  estate,  and  by  this 
way  entered  into  the  kingdom  of  God.  Athanasius,  an 
ancient  father,  reckons  the  suffering  of  persecution  to  be  a 
special  note  of  a  Christian  man,  saying,  It  is  the  part  of 
Christians  to  be  persecuted ;  but  to  persecute  the  Chris- 
tians, it  is  the  very  office  of  Pilate  and  Caiaphas. 

The  Lord  is  not  unjust,  but  all  his  works  are  righteous- 
ness and  truth.  Their  little  and  short  tribulation  in  this  life, 
prepares  an  eternal  and  exceeding  weight  of  glory  unto  his 
servants.  Though  they  sow  in  tears,  they  shall  reap  in  joy  ; 
they  shall  be  taken  up  into  heaven,  and  shall  see  God  face 
to  face,  and  shall  be  crowned  with  glory  and  honour.  As 
for  the  ungodly,  it  is  not  so  with  them  ;  they  may  flourish 
for  a  lime,  and  have  great  power  and  authority  in  this 
world  ;  but  the  Lamb  shall  overcome  them,  and  their  end 
shall  be  according  to  their  works.  David  saith,  Psal.  xi. 
Upon  the  ungodly  he  shall  rain  snares,  fire  and  brimstone, 
storm  and  tempest.    This  shall  be  their  portion  to  drink. 

When  the  Lord  Jesus  shall  show  himself  from  heaven. 
There  are  many  who  are  ashamed  of  Christ  and  of  his  word, 
in  the  presence  of  such  as  are  enemies  to  the  cross  of  Christ, 
and  have  countenance  and  authority  in  this  world.  But  a 
time  shall  come,  when  Christ  will  show  himself  from  heaven, 
accompanied  with  his  holy  angels  ;  then  will  he  also  be 
ashamed  of  them,  and  put  them  from  his  presence ;  then 
will  he  render  vengeance  to  them  that  have  hated  his  truth; 
they  shall  then  know  whose  members  they  have  killed,  and 
whose  word  and  gospel  it  was,  which  they  so  despitefuUy 


11.  1,2.]  to  the  Thessalonians.  195 

reproached ;  then  the  smoke  of  their  torments  shall  ascend 
evermore,  and  they  shall  have  no  rest  day  nor  night. 

In  this  manner  shall  God  triumph  in  victory  over  the 
wicked,  by  judging  them  to  everlasting  destruction,  and  will 
show  himself  wonderful  in  giving  rest,  and  joy,  and  glory, 
and  everlasting  blessedness,  to  all  those  who  love  his  truth, 
and  believe  in  him. 
Verse  11.    Wherefore  ice  also  pray  alwai/sfor  yov,  that 

our    God  may  make  you  worthy  of  this  calling,  and 

fulfil  all  the  good  pleasure  of  his  goodness,  and  the  work 

of  faith  with  power. 

12.  That  the  name  of  our  Lord  Jesus  Christ  may  he  glo- 
rifed  in  you,  and  you  in  him,  according  to  the  grace  of 
our  God,  and  of  the  Lord  Jesus  Christ. 

God  bless  that  good  thing  which  he  hath  begun  in  you, 
and  keep  you  steadfast  in  the  truth,  that  you  look  not  back 
now,  after  you  have  put  your  hand  to  the  plough,  and  that 
you  give  no  place  to  their  dangerous  and  subtle  persuasions, 
who  persecute  you ;  take  heed  to  yourselves  and  beware, 
that  you  put  not  the  word  of  God  from  you.  He  hath 
showed  you  his  goodness  and  mercy,  in  that  he  hath  de- 
livered you  from  the  power  of  darkness,  and  hath  translated 
you  into  the  kingdom  of  his  dear  Son. 

I  make  my  prayer  to  God  without  ceasing  for  you  always, 
that  he  will  make  you  worthy  of  this  heavenly  calling,  and 
that  he  will  ever  more  and  more  fill  you  with  the  riches  and 
abundance  of  his  goodness  and  mercy,  that  through  him 
you  may  be  made  perfect  in  all  good  works. 


CHAPTER  II. 
Verse  1.  Nojd  I  beseech  you,  brethren,  hy  the  coming  of  our 

Lord  Jesus  Christ,  and  by  our  assembling  unto  him, 
2.   That  ye  be  not  suddenly  moved  from  your  mind,  nor 

troubled,  neither  by  spirit,  nor  by  word,  nor  by  letter, 

as  it  were  from  us,  as  though  the  day  of  Christ  ivere  at 

hand. 

You  are  the  children  of  those  fathers  which  have  fallen 
from  their  steadfastness,  and  have  been  led  into  error;  be- 
ware, lest  you  also  be  carried  away  with  every  blast  of  false 
doctrine.  The  devil  is  subtle,  his  baits  are  pleasant,  you  are 
weak  and  simple,  he  will  soon  deceive  you.  Here  let  us 
consider  how  easily  man  may  be  deceived,  that  so  we  may 


196  Jewell. — On  the  Second  Epistle 

know  the  corruptions  and  weakness  of  our  nature,  and 
therefore  what  cause  we  have,  ever  to  walk  warily,  to  take 
heed  to  our  steps,  and  to  pray  unto  God,  that  he  will  in- 
cline our  hearts  unto  his  testimonies.  When  I  say  man 
may  be  deceived,  I  mean  not  boys,  or  children,  or  fools,  or 
the  simpler  sort  of  men;  but  the  learned,  the  wise,  the 
politic,"  the  kings  and  princes  of  the  world;  the  teachers 
and  rulers  also  of  the  people. 

When  Adam  was  yet  in  paradise,  and  made  the  ruler 
over  all  the  beasts  of  the  field,  and  was  full  of  the  graces 
and  blessings  of  God,  he  soon  departed  from  the  counsel  of 
God,  and  gave  ear  to  the  serpent;  so  easily  was  he  de- 
ceived.   Israel  was  as  the  apple  of  the  Lord's  eye,  a  people 
whom  the  Lord  loved,  and  to  whom  he  gave  their  heart's 
desire.     He  delivered   them  from   Pharaoh,  and  with  an 
outstretched  arm   led  them  through  the  Red  Sea.     Who 
would  think  such  great  mercies  would  ever  be  forgotten?  or 
that  such  a  people,  so  well  instructed  in  the  knowledge  of 
God,  and  so  often  put  in  mind  of  their  duty,  should  either 
the  most  part,  or  all  of  them,  turn  from  God?     Moses  was 
absent  but  a  while;  he  went  aside  to  receive  the  tables  of 
covenant ;  in  the  mean  time  they  made  unto  themselves  a 
molten  calf,  and  worshipped  it;  they  offered  unto  it,  and 
said.  These  be  thy  gods,  O  Israel,  that  have  brought  thee 
out  of  the  land  of  Egypt.  So  easily  were  the  wisest  of  them, 
and  Aaron,  and  the  whole  multitude,  deceived,  Exod.  xxxii. 
Their  children  after  them  forsook  the  Lord,  and  served 
Baal  and  Ashtaroth.     They  said  to  a  tree.  Thou  art  my 
father;  and  to  a  stone.  Thou  hast  begotten  me;  they  have 
turned  their  back  to  me,  and  not  their  face,  saith  God  by 
the  prophet  Jeremiah.    And  was  this  the  offence  but  of  some 
small  number  of  them?  were  they  but  few,  or  of  the  baser 
and  simpler  sort,  whom  the  wicked  spirit  had  thus  seduced, 
to  make  them  forsake  the  true  and  living  God,  and  to  give 
the  glory  due  unto  him  to  dumb  creatures,  and  to  the  works 
of  their  own  hands?    No;  they  departed  from  God  in  great 
multitudes,   with  full  consent  and  unity;   they  warranted 
their  doings  by  antiquity,  and  by  the  custom  of  their  fathers 
before  them. 

The  prophet  saith.  According  to  the  number  of  thy  cities 
were  thy  gods,  O  Judah;  and  to  the  number  of  the  streets 
of  Jerusalem,  have  ye  set  up  altars  of  confusion,  even  altars 
to  burn  incense  unto  Baal,  Jer.  xi.  And  in  another  place 
he  saith,  A  great  multitude,  even  all  the  people  that  dwell 


II.  1,  2.]  to  the  Thessalonians.  197 

in  the  land  of  Egypt  in  Palhros,  answered  Jeremiah,  say- 
ing, The  word  that  thou  hast  spoken  unto  us  in  the  name 
of  the  Lord,  we  will  not  hear  it  of  thee;  but  we  will  do 
whatsoever  thing  goeth  out  of  our  own  mouth,  as  to  burn 
incense  to  the  queen  of  heaven,  and  to  pour  our  drink-otfer- 
ings  unto  her,  as  we  have  done,  we  and  our  fathers,  our  kings 
and  our  princes,  &c.  Jer.  xliv. 

Thus  even  among  that  nation,  which  God  hath  chosen 
unto  himself,  the  apostasy  was  so  great,  the  departure  from 
true  holiness  was  so  universal,  that  not  only  every  city,  but 
every  street,  was  defiled  with  their  idolatry.  And,  besides 
the  women  who  burnt  incense  to  other  gods,  a  great  mul- 
titude, yea,  all  the  people  with  one  consent,  cried  out  against 
their  preacher,  refused  to  hear  the  word  of  God,  and  main- 
tained their  superstition. 

The  like  may  be  said  of  the  scribes  and  pharisees.  They 
were  wise,  they  were  learned,  and  carried  great  show  of 
holiness;  yet  they  loved  darkness  better  than  light;  they 
were  blind  leaders  of  the  blind;  they  despised  the  com- 
mandments of  God,  for  their  own  traditions;  and  not  only 
they,  but  Herod,  and  Pontius  Pilate,  with  the  Gentiles,  and 
people  of  Israel,  gathered  themselves  together  against  the 
Lord,  and  against  his  Christ.  What  should  I  speak  of 
those  churches  which  the  apostles  of  Christ  planted,  and 
watered,  and  confirmed  in  the  truth?  At  Corinth,  Paul 
preached  the  gospel;  they  received  it  gladly;  he  thanked 
God  on  their  behalf,  that  in  all  things  they  were  made  rich 
in  him,  in  all  kind  of  speech,  and  in  all  knowledge;  yet 
soon  after  they  abused  the  holy  mysteries,  they  denied  the 
resurrection  of  the  dead,  they  became  carnal,  and  had  envy- 
ing, and  strife,  and  contention  among  themselves. 

The  Galatians  rejoiced  so  much  in  him,  that  he  writeth 
thus  of  them:  1  bear  you  record,  that  if  it  had  been  possi- 
ble, you  would  have  plucked  out  your  own  eyes,  and  have 
given  them  to  me;  yet  they  did  not  abide  in  the  truth,  but 
gave  ear  to  false  apostles,  and  were  deceived ;  therefore  he 
reproved  them,  saying,  O  foolish  Galatians,  who  hath  be- 
witched you,  that  you  should  not  obey  the  truth?  Are  ye  so 
foolish,  that  after  ye  have  begun  in  the  spirit,  ye  would  now 
be  made  perfect  in  the  flesh?  Ye  did  run  well;  who  did 
let  you,*  that  ye  did  not  obey  the  truth?  I  am  in  fear  of 
you,  lest  I  have  bestowed  on  you  labour  in  vain,  Gal.  iii.  4,  5. 

This  frailty  and  weakness  of  our  corrupt  nature  hath 

*  Hinder  you. 
JEWELL.  18 


198  Jewell. — On  the  Second  Epistle 

showed  itself,  and  hath  appeared  in  all  ages.  We  and  our 
fathers  have  gone  astray,  and  have  followed  after  lies.  The 
Lord  hath  looked  down  from  heaven  upon  the  children  of 
men,  to  see  if  there  were  any  that  would  understand,  and 
seek  God.  All  are  gone  out  of  the  way,  they  are  all  corrupt, 
there  is  none  that  doeth  good,  no,  not  one,  saith  the  prophet 
David,  Psal.  xiv.  Therefore  the  apostle  beseecheth  the 
church  at  Thessalonica,  that  they  settle  thennselves  upon  a 
sure  foundation,  and  that  they  be  not  removed  from  the  truth  ; 
he  puts  them  in  mind  what  they  have  heard,  and  of  whom 
they  have  heard  it,  and  exhorts  them  to  continue  steadfast 
therein. 

Neither  by  spirit,  nor  by  word,  nor  by  letter,  as  it  loere 
from  vs.  Let  no  man  entice  you  from  the  love  of  the  truth, 
nor  withdraw  you  or  remove  you  from  that  blessed  hope 
unto  which  you  are  called,  neither  by  pretence  of  revela- 
tion, which  any  would  seem  to  receive  from  the  Spirit  of 
God ;  nor  by  pretence  of  any  word  of  mine,  as  if  I  had  so 
spoken;  nor  by  any  letter  given  unto  you  in  my  name,  as 
if  I  had  so  written. — In  these  words  he  not  only  strengthens 
them  against  such  practices  of  crafty  and  false  teachers,  but 
gives  them  therewithal  a  testimony  of  their  constant  abiding 
in  the  truth  of  the  gospel. 

Otherwise,  if  the  seducers  had  prevailed ;  and  if  the 
Thessalonians  had  yielded  unto  them,  and  received  their 
error,  he  would  then  have  framed  his  speech  unto  them 
after  this  manner:  O  suffer  yourselves  to  be  advised.  You 
do  not  run  well,  you  have  lost  the  highway.  Give  place  to 
the  Spirit  of  God;  submit  yourselves  under  his  mighty 
hand;  refuse  not  the  calling  whereby  he  hath  called  you.  I 
could  speak  such  things,  wherewith  you  would  be  better 
pleased;  but  your  case  is  such  it  requires  rather  free,  and 
plain,  and  sharp  reprehension,  whereby  you  may  be  brought 
to  consider,  and  amend  your  errors,  than  fair  and  smoothed 
speech,  which  might  hold  you  still  in  your  folly. 

Seek,  therefore,  the  kingdom  of  God,  and  the  glory 
thereof,  and  seek  not  yourselves.  Weigh  truth  and  false- 
hood in  an  indifferent*  balance,  so  shall  the  heavier  weight 
of  the  one,  soon  bewray  the  lightness  of  the  other.  What 
thing  in  the  world,  so  massy  and  so  weighty  as  is  the 
truth?  Harden  not  your  hearts,  as  did  your  fathers  in  the 
wilderness.  It  is  no  sin  to  yield  unto  God  ;  it  is  no  shame 
to  lay  apart  all  affection,  and  to  change  your  mind  to  the 
*  Impartial. 


11.1,2.]  to  the  Thessalonians.  199 

denial  of  all  ungodliness,  and  embracing  of  true  holiness. 
The  wise  man  sailh,  There  is  a  shame  that  bringeth  sin, 
and  a  shame  that  bringeth  worship  and  favour,  Eccles.  iv. 

In  this  sort  it  is  likely  the  apostle  would  have  spoken,  if 
need  had  so  required,  but  now,  seeing  them  forcibly  assault- 
ed, and  they  that  yet  strove  with  such  good  courage,  against 
the  persuasions  of  the  wicked ;  he  commends  their  steadfast- 
ness, and  exhorts  them  by  these  words,  not  to  yield  unto 
their  persecutors,  nor  to  go  from  their  faith  in  Christ  Jesus. 

Neither  by  Spirit.  That  is,  by  revelation  of  the  Spirit. 
The  Spirit  of  God  wrought  mightily,  and  bestowed  sundry 
and  great  gifts  upon  men.  Christ  said  to  his  disciples.  Matt. 
X.  When  they  deliver  you  up,  take  ye  no  thought,  how,  or 
what  ye  shall  speak;  for  it  shall  be  given  you  in  that  same 
hour  what  ye  shall  speak:  for  it  is  not  ye  that  speak,  but 
the  Spirit  of  your  Father  which  speaketh  in  you.  And 
again  saith  he,  John  xiv.  I  will  pray  the  Father,  and  he 
shall  give  you  another  Comforter,  that  he  may  abide  with 
you  for  ever;  the  Spirit  of  truth,  whom  the  world  cannot 
receive,  because  the  world  seeth  him  not,  neither  knoweth 
him;  but  ye  know  him,  for  he  dwelleth  with  you,  and  shall 
be  in  you.  The  Holy  Ghost  shall  be  with  you  to  assist  you, 
to  teach  you  all  things,  to  direct  your  counsels,  to  lead  you 
into  all  truth,  and  to  preserve  you  from  all  error. 

Now,  as  the  Spirit  of  God  was  among  the  faithful,  and 
distributed  to  every  man  several  gifts,*  as  it  seemed  best  to 
profit  withal;  so  did  the  spirit  of  Satan  wait  upon  the 
wicked,  and  possessed  their  hearts  and  bodies,  and  caused 
them  to  imagine  and  to  do  those  things  which  were  un- 
seemly. He  used  them  as  instruments  to  disquiet  the 
church  of  God,  and  to  cast  into  it  the  seeds  of  error,  of  un- 
truth, and  dissension. 

Of  such  spirits  St.  John  giveth  warning,  saying,  Believe 
not  every  spirit,  but  try  the  spirits,  whether  they  are  of 
God;  for  many  false  prophets  are  gone  into  the  world, 
1  John  iv.  At  what  time  Ahab  would  not  believe  the  answer 
which  the  prophet  Micaiah  made  him,  there  came  forth  a 
spirit,  and  stood  before  the  Lord,  and  said,  1  Kings  xxii. 
I  will  go  out,  and  be  a  false  spirit  in  the  mouth  of  all  his 
prophets. 

This  spirit  ever  walketh  up  and  down,  seeking  whom  he 
may  devour,  and  blindeth  the  minds  of  many,  that  the  light 
of  the  glorious  gospel  of  Christ  may  not  shine  unto  them. 
*  Or  separate  gifts. 


200  Jewell. — On  the  Second  Epistle 

Take  heed  that  you  be  not  deceived  by  any  such,  which  shall 
seek  to  abuse  you,  by  pretence  of  revelation.  Though  they 
shall  take  upon  them  to  tell  you  of  the  day  or  hour  of  the 
coming  of  our  Lord,  believe  them  not;  for  the  false  spirit  is 
in  the  mouth  of  such  prophets. 

Nor  by  word.  Or,  if  any  shall  report,  and  go  about  to 
persuade  you,  that  I  have  so  spoken  or  taught  in  the  con- 
gregations, or  will  boldly  countenance  out  such  matters,  and 
tell  you,  saying,  I  was  present;  1  heard  his  words,  and  re- 
member them.  This  was  the  doctrine  which  Paul  preached ; 
refuse  him  that  is  such  a  one,  for  he  brings  not  the  truth 
unto  you,  but  deceives  you  with  lying  and  vain  fables. 

Nor  by  letter^  as  it  were  from  us.  Again,  it  may  be  that 
they  which  lie  in  wait  to  destroy  you,  to  make  their  way 
easier,  will  counterfeit  letters,  and  send  them  unto  you  in  my 
name.  This  is  a  token  in  them  that  they  are  past  shame; 
be  not  you  carried  away  by  any  such  pretence  from  that 
which  we  have  preached  unto  you.  We  have  not  taught 
you  that  the  day  of  Christ  is  at  hand;  O,  then,  be  not  so 
soon  removed  away  unto  another  gospel,  by  them  which 
trouble  you,  and  intend  to  pervert  the  gospel  of  Christ. 

Many  such  sleights  and  false  devices  have  been  used  by 
deceiving  spirits  to  blind  the  eyes  of  the  simple.  There 
have  been  some  who  have  set  abroad  their  own  fantasies 
under  the  names  of  Adam,  the  first  man  that  God  created 
upon  the  face  of  the  earth,  and  Cain  and  Seth.  Others  have 
called  their  own  dreams  the  gospel  of  Thomas,  and  of  Bar- 
tholomew, and  of  Barnabas,  and  of  the  apostles  of  Christ. 
St.  Augustine  saith  of  the  Manichees,  The  Manichees  read 
secret,  hidden  scriptures,  written,  I  know  not  by  what 
cobblers  of  fables,  under  the  name  of  the  apostles.  Such 
writings  were  never  written  by  them  whose  name  they 
bear,  but  were  wickedly  and  falsely  counterfeited  under  their 
names,  by  sundry  heretics.* 

This  is  that  whereof  our  Saviour  gave  us  warning,  Matt, 
xxiv.  Take  heed  that  no  man  deceive  you :  for  many  shall 
come  in  my  name,  saying,  I  am  Christ;  and  shall  deceive 
many.  Again,  he  saith,  If  any  shall  say  unto  you,  Lo,  here 
is  Christ,  or  there,  believe  it  not;  for  there  shall  arise  false 
Christs  and  false  prophets.     Into  what  shape  cannot  he 

*  Jewell  here  refers  to  some  of  the  writings  which  are  called  the 
apocryphal  books  of  the  New  Testament.  An  account  of  them  is 
given  in  Home's  introduction  to  the  Scriptures.  They  were  printed 
by  the  Rev.  J.  Jones  in  his  work  on  the  canon  of  the  New  Testament. 


II.  1,  2.]  to  the  Thessalonians.  201 

transform  himself?  In  whose  name  will  not  he  craftily  set 
forth  his  errors  who  dares  falsely  set  himself  in  the  place 
of  the  Son  of  God?  This  hath  evermore  been  the  practice 
of  that  old  serpent,  to  change  himself  into  the  likeness  of  an 
angel  of  light,  and,  under  the  credit  of  holy  men.  to  deceive 
the  world  with  unholy  and  unwholesome  things. 

Since  the  time  that  the  church  of  God  hath  departed  from 
her  first  faith,  and  would  no  longer  be  guided  by  the  voice 
of  the  gospel,  what,  and  how  great  forgeries  have  there 
been  wrought !  what  epistles,  and  canons,  and  decretals, 
have  been  devised,  to  maintain  several  parts  of  false  reli- 
gion, and  published  under  the  name  of  Clemens,  Cletus, 
Anacletus,  and  of  others,  whereof  these  holy  fathers  never 
thought !  Thus  have  they  cloaked  themselves  under  the 
covert  of  the  apostles,  and  of  the  fathers  of  the  primitive 
church,  and  have  sought  to  win  credit  in  the  world,  by  false 
show  of  antiquity. 

It  is  certain  that  the  Son  of  man  shall  come  with  his 
holy  angels,  and  shall  reward  every  man  according  to  what 
he  hath  done  in  this  life;  then  will  he  give  sentence  against 
the  wicked,  and  will  place  the  faithful  at  his  right  hand.  In 
that  day  the  heavens  shall  pass  away  with  a  great  noise, 
and  the  elements  shall  melt  with  fervent  heat;  the  earth 
also,  and  the  works  that  are  therein,  shall  be  utterly  burned. 
In  that  day,  we  which  live  and  remain,  shall  be  caught  up 
together  with  them  (who  are  dead  in  Christ)  in  the  clouds, 
to  meet  the  Lord  in  the  air,  2  Pet.  iii.  1  Thess.  iv.  But 
of  that  day  and  hour  knoweth  no  man:  no,  not  the  angels 
of  heaven,  but  my  Father  only,  saith  our  Saviour  Christ, 
Matt.  xxiv. 

Now  it  remains  that  we  see,  by  occasion  of  this  practice 
of  the  false  prophets,  or  false  apostles,  of  whom  St.  Paul 
here  warns  the  Thessalonians,  how  the  wicked  abuse  the 
Holy  Scriptures,  and  understand  them  contrary  to  their 
meaning.  St.  Peter  said.  The  day  of  the  Lord  will  come 
as  a  thief  in  the  night,  2  Pet.  iii.  even  as  Paul  had  written 
to  this  people;  as  also  it  is  spoken  in  the  words  of  Christ, 
They  shall  see  the  Son  of  man  come  in  the  clouds  with 
power  and  great  glory.  The  false  apostles  use  the  same 
words,  and  wrest  them  to  evil  purpose,  and  take  upon  them 
to  judge  of  the  end  of  the  world,  and  at  what  time  the 
coming  of  Christ  should  be. 

Christ  said,  John  ii.  Destroy  this  temple,  and  in  three 
days  I  will  raise  it  up  again.    There  arose  certain,  that  did 
18* 


202  Jewell. — On  the  Second  Epistle 

bear  false  witness  against  him,  saying,  We  heard  him  say 
he  would  destroy  this  temple,  made  with  hands.  They  re- 
membered that  temple  was  forty  and  six  years  in  building, 
and  thought  it  impossible  that  he  could  rear  it  in  three 
days.  They  took  his  words  otherwise  than  he  meant;  they 
thought  of  the  material  temple  of  stone  in  Jerusalem,  and 
he  spake  of  the  temple  of  his  body. 

Again  Christ  saith,  Matt.  xvi.  Thou  art  Peter,  and  upon 
this  rock  will  I  build  my  church.  These  are  the  words  of 
Christ,  spoken  unto  Peter,  after  he  had  witnessed  of  him, 
that  he  is  Christ,  the  Son  of  the  living  God.  Hereof  they 
say,  Peter  is  the  rock,  and  the  bishop  of  Rome  is  Peter's 
successor;  he  is  the  rock  upon  which  the  church  is  builded, 
and  shall  stand  steadfast  for  ever.  But  they  understand  the 
words  contrary  to  the  meaning.  For,  alas!  who  would  con- 
ceive that  God  would  build  his  church  upon  a  man,  or  upon 
any  creature?  Christ  only  is  that  rock  whereupon  his 
church  is  settled.  Other  foundation  can  no  man  lay,  than 
that  is  laid,  which  is  Jesus  Christ. 

Therefore  Chrysostom  expounds  those  words,  I  will  build 
my  church  upon  this  rock,  that  is,  upon  this  faith  and  con- 
fession. Likewise  St.  Augustine,  tlpon  this  rock  which 
thou  hast  confessed,  upon  this  rock  which  thou  hast  known, 
saying,  Thou  art  Christ  the  Son  of  the  living  God,  will  I 
build  my  church  ;  that  is,  I  will  build  my  church  upon 
myself,  who  am  the  Son  of  the  living  God;  I  will  not  build 
myself  upon  thee,  but  I  will  build  thee  upon  me. 

Christ  saith,  John  iii.  Except  a  man  be  born  again,  he 
cannot  see  the  kingdom  of  God.  These  words  are  most 
true;  for  by  our  own  nature  we  are  the  vessels  of  God's 
wrath,  and  the  children  of  damnation;  unless  we  are  regen- 
erate, and  born  anew  of  water,  and  of  the  Holy  Ghost,  we 
cannot  be  saved.  Yet  Nicodemus,  a  wise  man,  a  pharisee, 
and  a  ruler  of  the  Jews,  mistook  this  speech  ;  it  seemed 
strange  unto  him  how  a  man  might  be  born  when  he  is  old. 
Can  he  enter,  saith  he,  the  second  time  into  his  mother's 
womb,  and  be  born?  how  can  these  things  be?  Jesus 
answered,  and  said  unto  him.  Art  thou  a  master  of  Israel, 
and  knowcst  not  these  things?  This  new  birth  must  be 
from  above,  even  by  the  working  of  the  Holy  Ghost. 

Again  Christ  saith,  John  vi.  Except  ye  eat  the  flesh  of 
the  Son  of  man,  and  drink  his  blood,  you  have  no  life  in 
you.  The  Jews  heard  him,  but  mistook  his  words.  They 
did  not  understand  his  meaning;  therefore  they. said,  This 


I 


II.  3.]  to  the  Thessalonians.  203 

is  a  hard  saying;  who  can  abide  the  hearing  of  it?  They 
reasoned  among  themselves,  how  it  might  be,  that  either  he 
could  give  them  his  flesh  to  eat,  or  that  they  could  take  his 
flesh  and  eat  it,  or  take  his  blood  to  drink  it.  But  when 
Jesus  knew  that  his  disciples  murmured  at  it,  he  said  unto 
them,  Doth  this  offend  you?  It  is  the  Spirit  that  quicken- 
eth;  the  flesh  profiteth  nothing. 

Hereof  Augustine  saith.  They  took  the  saying  of  Christ 
foolishly;  they  thought  of  it  carnally,  and  imagined  that 
the  Lord  would  cut  off  small  pieces  from  his  body,  and  give 
it  to  them;  therefore  they  said.  This  saying  is  hard: — they 
were  hard,  and  not  the  saying;  for  if  they  had  been  meek 
and  not  hard,  they  would  have  said  to  themselves,  This  is 
not  spoken  without  some  cause:  there  is  some  mystery 
hidden  under  his  words. 

And  again  he  saith.  Understand  those  things  spiritually, 
which  I  have  spoken  unto  you.  You  shall  not  eat  with  the 
mouth  of  your  body,  this  body  that  you  see;  nor  shall  you 
drink  that  blood  which  they  shall  shed  that  shall  crucify 
me.  I  have  commended  unto  you  some  sacrament;  under- 
stand it  spiritually,  and  it  shall  quicken  you. 

Thus  we  see  the  true  meaning  of  Christ's  words,  and  after 
what  gross  manner  the  Capernaites  understood  them.  Let 
us  beware  we  fall  not  into  like  error.  Christ  spake  truly 
of  his  body,  when  he  called  it  a  temple:  the  Jews  destroyed 
it,  and  in  three  days  he  did  raise  it  up  again.  Mistake  not 
his  words:  be  not  deceived.  It  is  true  that  he  said,  Upon 
this  rock  will  I  build  my  church.  Mistake  him  not,  Christ 
himself  is  the  rock,  and  not  Peter.  It  is  true  that  a  man 
must  be  born  anew,  or  else  he  cannot  be  saved.  Mistake 
not  this :  hereby  is  meant,  not  a  bodily  birth,  but  a  renew- 
ing of  the  soul  of  man. 

It  is  truly  said,  that  Christ's  flesh  is  that  bread  which 
came  down  from  heaven,  and  giveth  life  to  the  world;  but 
mistake  it  not,  for  this  bread  fiUeth  not  the  body,  but  the 
mind;  it  requires  the  hunger  of  the  inner  man.  Even  so  is 
it  true,  that  the  apostle  saith  of  the  day  of  the  Lord  ;  take 
heed  you  mistake  him  not,  and  fall  into  the  error  of  the 
false  apostles,  who  take  upon  them  to  appoint  the  time  and 
hour  when  the  Son  of  man  shall  come  unto  judgment. 

Verse  3.  Let  no  man  deceive  you  by  any  ineans,  for  that 
day  shall  not  come,  except  there  come  a  departing  first, 
and  that  that  man  of  sin  be  disclosed,  even  the  son  of 
perdition. 


?04  Jewell. — On  the  Second  Epistle 

The  church  of  God  hath  ever  been  under  persecution  and 
afflictions,  as  may  appear  by  the  histories  of  all  ages ;  but 
God  hath  not  failed  to  comfort  them,  and  work  their  deliv- 
erance. Israel  was  in  great  bondage  under  Pharaoh ;  they 
were  put  to  great  slavery,  to  chop  straw,  and  to  bake  brick, 
&c.  Their  male  children  were  slain  before  their  faces.  This 
was  done  unto  them,  that  they  might  be  rooted  out,  and 
their  name  quite  put  out  from  the  earth.  It  was  high  time 
for  the  Lord  to  put  to  his  hand.  They  called  upon  him  in 
their  troubles,  and  he  heard  them;  then  sent  he  Moses  and 
Aaron,  and  delivered  them;  he  opened  the  Red  Sea,  and 
gave  them  passage. 

When  the  Philistines  oppressed  them,  God  sent  them 
Gideon,  Barak,  Deborah,  and  Sampson,  whom  he  endued 
with  wisdom  and  courage,  and  power  to  overcome  their 
enemies,  and  to  set  them  at  liberty.  What  should  I  speak 
of  Nebuchadnezzar,  Antiochus,  Nero,  Julian,  and  other 
tyrants?  They  oppressed  the  servants  of  God,  and  kept 
them  in  great  misery;  but  God  looked  down  from  heaven, 
and  was  their  helper  in  the  time  of  need ;  he  brake  their 
cords  asunder,  and  delivered  them.  The  more  cruelty  was 
extended  or  practised  against  them,  the  more  glorious  did 
God  show  himself  in  the  overthrow  of  their  enemies.  Great 
oppressions  and  cruel  persecutions  were  done  upon  the 
saints  of  God  by  these  and  other  wicked  princes. 

But  the  most  cruel  of  any  that  ever  were,  are,  or  shall 
be,  is  the  cruelty  of  antichrist.  By  him  the  church  of 
God  shall  suffer  great  tribulations,  such  as  were  not  from 
the  beginning  of  the  world;  and  then  shall  his  fury  increase, 
and  his  tyranny  be  the  greater,  when  his  kingdom  shall 
decay,  and  the  days  of  his  desolation  shall  be  at  hand. 
Primasius  saith,  "  Then  shall  Babylon  come  to  the  ground, 
when  she  shall  last  of  all  take  power  to  persecute  the  saints 
of  God."  For  then  will  God  arise,  and  will  judge  his  own 
cause;  he  will  deliver  the  afflicted,  and  will  slay  antichrist 
with  the  breath  of  his  mouth.  Hereof  Gregory  saith  thus: 
*'  The  church,  after  these  days  of  her  affliction,  shall  after- 
ward, notwithstanding,  be  strengthened  with  great  power 
and  might  of  preaching." 

Except  there  come  a  departing  first.  There  must  first 
be  a  departing  from  faith  in  the  church  of  God,  and  then 
shall  be  the  coming  of  the  Lord.  There  was  one  general 
departing  in  the  days  of  Noah.  All  flesh  had  corrupted 
their  ways;  there  was  not  any  that  did  seek  after  righteous- 


II.  3.]  to  the  Thessalonians,  205 

ness ;  then  came  the  day  of  the  Lord  upon  them ;  he  poured 
out  the  waters,  and  they  prevailed  upon  the  earth,  so  that 
both  man,  and  cattle,  and  worm,  and  the  fowl  of  the  heaven, 
were  destroyed. 

There  was  a  general  departing  of  the  Jews  and  people  of 
God  at  Jerusalem.  They  made  the  house  of  God  a  den  of 
thieves ;  they  saved  a  thief,  and  crucified  the  Lord  of  glory. 
God  had  no  delight  in  them,  neither  regarded  their  sacri- 
fices. Christ  said  unto  them,  Matt,  xxiii.  O  Jerusalem, 
Jerusalem !  thou  that  killest  the  prophets,  and  stonest  them 
which  have  been  sent  unto  thee,  how  often  would  I  have 
gathered  thy  children  together,  even  as  a  hen  gathereth  her 
chickens  under  her  wings,  and  ye  would  not?  Behold, 
your  house  is  left  unto  you  desolate:  they  shall  not  leave 
in  thee  one  stone  upon  another,  because  thou  knowest  not 
the  time  of  thy  visitation,  Luke  xix.  Such  a  departing  it 
shall  be,  whereof  the  apostle  speaketh,  and  so  general,  that 
the  Son  of  man,  when  he  cometh,  shall  hardly  find  faith 
upon  the  earth. 

But  this  departing  is  diversly  taken.  Some  understand 
it  of  the  empire,  that  the  kingdoms  and  countries  which 
were  before  in  subjection  to  that  estate,  shall  depart  from  it, 
and  that  then  antichrist  shall  spring  up.*  Others  think, 
that  this  is  spoken  of  that  departing  wherein  the  godly  have 
carried  themselves  from  the  obedience  of  the  church  of 
Rome. 

But  others  more  truly  say,  it  is  the  departure  from  the 
doctrine,  and  religion,  and  love,  and  obedience  of  the  gospel 
of  Christ,  whereof,  in  another  place,  he  saith.  In  the  latter 
times  some  shall  depart  from  the  faith,  and  shall  give  heed 
to  spirits  of  error,  and  doctrines  of  devils,  forbidding  to 
marry,  and  commanding  to  abstain  from  meats,  which  God 
hath  created  to  be  received  with  giving  thanks  of  them 
which  believe  and  know  the  truth,  1  Tim.  iv.  These  men 
shall  have  a  form  of  godliness,  but  shall  deny  the  power 
thereof.  They  shall  turn  their  ears  away  from  the  truth, 
and  will  incline  their  hearts  to  hear  fables. 

The  words  of  the  apostle  are  plain,  to  show  that  there 
shall  be  a  departing.  But  as  we  see,  it  is  not  agreed  upon, 
what  manner  of  departing  this  shall  be,  nor  by  whom  it 

*  This  was  a  very  general  opinion  amongst  the  early  fathers,  many 
of  whom  expressed  themselves  anxious  for  the  continuance  of  the 
Roman  empire,  believing  that  when  it  should  be  removed  antichrist 
would  appear.     See  a  note  on  verse  7,  page  232. 


206  Jewed. — On  the  Second  Epistle 

shall  be  wrought.  Our  adversaries  lay  it  unto  us,  saying, 
You  have  wrought  this  departing;  you  have  departed  from 
the  church  of  Rome;  you  are  they,  of  whom  St.  Paul  hath 
spoken;  you  are  the  founders  of  antichrist;  so  say  they: 
but  would  to  God  they  and  their  fathers,  and  the  church  of 
Rome,  had  not  wrought  this  departure. 

Bernard  beheld  the  state,  and  pride,  and  disorders  of  the 
church  of  Rome  in  his  time,  and  therefore  said,  "  It  re- 
mainelh  that  the  man  of  sin,  that  is,  the  son  of  perdition, 
be  revealed,  even  the  devil  which  flieth  not  only  in  the  day, 
but  destroyeth  in  the  noon-day,  which  is  not  only  changed 
into  an  angel  of  light,  but  is  exalted  above  all  that  is  called 
God,  or  that  is  worshipped."  And  Gregory  saw  who  they 
were  that  should  work  this  departing,  and  make  way  for 
antichrist,  therefore  said,  "  I  speak  it  boldly,  whosoever 
calleth  himself  the  universal  priest,  or  desireth  so  to  be 
called,  (as  now  the  pope  doth,)  in  the  pride  of  his  heart,  he 
is  the  forerunner  of  antichrist."* 

Now  that  we  may  yet  better  know  what  manner  of  de- 
parture that  shall  be,  let  us  consider  what  St.  Paul  speaketh 
of  the  church  of  God,  which  was  in  his  time.  Unto  the 
Corinthians  he  saith,  1  Cor.  xiv.  If  all  prophesy,  and  there 
come  in  one  that  believeth  not,  or  one  unlearned,  he  is  re- 
buked of  all  men,  and  is  judged  of  all  men,  and  so  are  the 
secrets  of  his  heart  made  manifest,  and  so  will  he  fall  down 
on  his  face,  and  worship  God,  and  say  plainly,  that  God  is 
in  you  indeed.  How  is  it  then,  brethren?  When  you  come 
together,  every  one  of  you  hath  a  psalm,  hath  a  doctrine, 
hath  a  tongue,  hath  a  revelation,  hath  an  interpretation. 
Let  all  things  be  done  unto  edifying,  &c.  for  God  is  not 
the  author  of  confusion,  but  of  peace,  as  we  see  in  all  the 
churches.  Blessed  were  they  of  God.  All  things  among 
them  were  done  to  edifying. 

The  Holy  Scriptures  were  read  openly  in  the  presence  of 
the  people;  the  people  reverently  kept  silence,  and  gave  ear, 
and  understood  the  will  of  God,  and  submitted  themselves 
unto  it.  The  prayers  were  in  a  known  tongue,  so  that  the 
unlearned  might  understand  them,  and  say.  Amen.  The 
holy  mysteries  were  duly  ministered  ;  the  people  received 
the  sacrament  of  the  Lord's  supper  under  both  kinds,  as 

*  Bernard  lived  in  the  twelfth  century;  Gregory  at  the  conclusion 
of  the  sixth.  For  an  account  of  his  opposition  to  the  bishop  of  Con- 
stantinople's assuming  the  title  of  universal  bishop,  see  History  of 
the  Church  of  Christ,  III.  p.  44.  48. 


II.  3.]  to  the  Thessalonians.  207 

Christ  had  instituted,  and  all  communicated  together.  Chry- 
sostom,  writing  upon  that  chapter,  saith,  "  Verily  the  church 
then  was  a  heaven,  the  Spirit  of  God  ordering  all  things, 
and  directing  all  the  heads  of  the  church." 

In  the  time  of  Tertullian,  the  Christians  still  kept  this 
manner,  therefore  he  saith,  "  We  meet  together  at  the 
reading  of  the  Holy  Scriptures;  we  nourish  our  faith  with 
those  heavenly  words  ;  by  them  we  raise  up  our  hope,  and 
settle  our  affiance  and  trust."  Augustine,  Chrysostom,  Ori- 
gen,  and  other  ancient  and  godly  fathers,  commended  the 
reading  of  the  Scriptures  unto  the  people,  called  upon  them 
to  read  themselves,  or  to  get  others  to  read  unto  them  ;  and 
that  they  would  hear  them  not  only  in  the  church,  but  also 
at  home  in  their  houses. 

They  taught  them  the  hurt  and  danger  of  ignorance  ; 
that  ignorance  of  the  Scriptures  hath  been  the  cause  of 
heresies,  and  that  it  hath  brought  in  corruption  of  life  and 
of  manners.  This  was  the  order  and  usage  of  the  church 
in  the  time  of  the  holy  apostles,  and  of  our  first  fathers. 
The  people  were  guided  by  the  word  of  God  ;  they  were 
made  partakers  of  the  holy  mysteries,  and  all  things  were 
done  in  the  church  to  edifying.  And  the  same  order  is  this 
day  restored  and  practised  in  our  churches. 

Let  us  look  into  the  church  of  Rome,  and  behold  the 
usage  and  behaviour  thereof.  Where  shall  we  find  that 
heavenly  comeliness  which  St.  Paul  requires  ?  Where  is 
the  comfortable  reading  of  the  Scriptures?  Where  are  the 
people  taught  their  salvation  in  Christ  Jesus  ?  Where  is  the 
brotherly  meeting  of  all  the  congregation  at  the  communion 
of  the  Lord's  supper  ?  May  we  say  of  Rome,  that  it  holds 
fast  the  form  and  fashion  of  that  church  which  Christ  and 
his  apostles  left  unto  us,  and  which  the  holy  ancient  fathers 
continued?  Nay,  rather,  we  may  say  of  them  with  Chry- 
sostom, "  They  may  have  the  chests  and  coffers  wherein 
the  treasures  were  sometimes  kept,  but  the  treasures  they 
have  not."  We  may  say.  It  is  not  now  a  house  of  prayer, 
but  a  den  of  thieves :  we  may  say.  It  shall  no  more  be 
called  Bethel,  the  house  of  God,  but  Bethaven,  the  house 
of  vanity,  or  of  lying. 

Jupiter  and  Bacchus,  and  the  idols  of  the  heathen,  were 
not  so  dishonoured  of  their  worshippers,  as  the  almighty 
and  everlasting  and  only  true  God  is  dishonoured  in  that 
synagogue.  I  speak  of  Rome  as  it  is  now,  and  as  it  hath  been 
these  many  years.     For  in  the  time  of  our  elder  fathers,  it 


208  Jewell. — On  the  Second  Epistle 

had  great  testimony  of  true  holiness.  Ignatius  called  it 
"  most  chaste."  Tertullian  said,  it  was  a  happy  church, 
because  the  apostles  of  Christ  suffered  martyrdom  in  it,  and 
left  their  whole  doctrine  unto  it.*  And  in  like  sort  did  others 
give  unto  Rome,  as  it  was  in  those  times,  reverend  and 
worthy  commendation.  But  now  saith  he,  O  Rome,  how 
much  art  thou  changed  from  the  old  Rome  !  Thou  which 
hast  been  the  chief  in  all  the  world,  art  now  the  chief  in  all 
naughtiness.  They  have  forsaken  the  manner  of  life,  and 
the  love  of  the  gospel,  which  they  of  old  time  had  in  Rome, 
and  therefore  cannot  be  inheritors  of  their  commendation. 

When  Chrysostom  considered  the  state  of  the  church,  as 
the  apostle  speaks  of  it  unto  the  Corinthians,  and  saw  how 
far  the  church  in  his  time  swerved  from  that,  he  said,  "  We 
have  now  only  the  bare  signs  of  those  things."  Again  : 
"  The  church  which  is  now,  may  be  likened  to  a  woman, 
which  hath  forsaken  her  wonted  modesty,  and  hath  only 
certain  outward  shows  of  that  first  felicity,  and  keepeth  still 
the  hutches  and  boxes  of  precious  things,  but  lacketh  the 
treasure  which  was  in  them.  To  such  a  woman  may  the 
church  this  day  be  likened.  I  speak  not  this  of  the  gifts, 
for  the  matter  were  not  so  great,  if  we  wanted  them  only, 
but  of  life  and  of  virtue." 

And  again  he  saith  :  "  I  will  tell  you  of  one  other  box 
of  that  treasure,  which  our  father  left  unto  us,  which  is 
empty,  and  hath  nothing  left  in  it  at  this  day.  In  times 
past  they  did  sing  all  together,  so  do  we  also ;  but  then 
they  were  all  of  one  mind  and  of  one  heart ;  at  this  day 
you  shall  not  find  one  man  that  agrees  with  himself,  there 
is  such  war  and  discord  in  all  things,  every  where.  The 
name  of  peace  is  common  in  all  places  ;  but  peace  itself 
is  no  where  to  be  found.  Then  men  used  their  houses  like 
churches,  now  men  do  use  the  church  as  they  use  their 
house,  nay,  more  profanely  than  any  house."  Thus  Chry- 
sostom blamed  the  church  in  his  time,  and  sets  forth  their 
departing  from  the  faith.  He  lived  about  four  hundred  and 
eleven  years  after  Christ. 

What  may  we  think  he  would  say  of  the  church  that  hath 
been  of  latter  years,  if  he  had  lived  to  see  the  deformity  and 
abuses  thereof?  Where,  besides  that  they  are  not  of  one 
mind  and  of  one  heart,  they  sufl^er  not  the  people  all  together 
to  sing  the  praises  of  God  ;    where   they  have  not  only 

*  Ignatius  was  martyred  at  Rome,  a.  d.  107.  Tertullian  lived  at 
the  commencement  of  the  third  century. 


II,  3.]  to  the  Thessalonians,  209 

emptied  such  boxes  or  hutches,  wherein  Christ  left  great 
treasures  unto  his  church,  but  have  made  light  account  of 
them,  and  have  cast  away  the  very  patterns  and  images  of 
true  godliness.  They  drive  away  the  people  from  reading 
the  Scriptures,  and  reckon  that  as  unlawful  as  to  cast  the 
bread  of  the  children  unto  dogs,  or  pearls  before  swine. 

They  lead  men  from  trust  in  the  blood  of  Christ,  and 
teach  them  to  believe  such  things,  and  to  put  confidence  in 
those  creatures,  which  cannot  profit  or  help  them  at  all. 
You  may  remember  what  prayers  they  used,  but  bless  your 
ears,  for  they  are  words  full  of  horrible  blasphemy.  They 
said  to  the  holy  and  blessed  virgin  Mary,  the  mother  of  our 
Redeemer  and  Saviour,  "  Our  trust  and  hope  we  put  in 
thee,  O  virgin  Mary ;  defend  us  everlastingly."  They  say, 
"  O  happy  mother,  which  dost  purge  us  from  our  sins ;" 
and,  "  The  merits  of  holy  Mary  bring  us  to  the  heavenly 
kingdom."  Again  :  "  Thou  art  the  mediator  between  God 
and  man,  the  advocate  for  the  poor,  the  refuge  of  all  sin- 
ners." O  merciful  Christ  what  is  become  of  thy  passion ! 
where  is  the  price  of  thy  blood  !  how  are  we  led  away  from 
thee  to  seek  redemption  in  a  creature ! 

Again  they  say  unto  her  :  "  Thou  art  the  lady  of  angels, 
thou  art  the  queen  of  heaven;  command  thy  Son,  show  thy- 
self to  be  a  mother.  He  is  thy  Son,  thou  art  his  mother ; 
the  mother  may  command,  the  child  must  obey."  Again; 
they  turn  all  that  is  spoken  in  the  whole  book  of  the  Psalms 
of  the  prophet  David,  either  of  God,  or  of  Christ,  and  apply 
it  to  the  virgin  Mary,  and  call  that  psalter,  the  psalter  of 
blessed  Mary.  Whoever  will  take  the  pains  to  peruse  it, 
shall  find  that  comfortable  speech  of  our  Saviour,  Matt.  xi. 
Come  unto  me  all  ye  that  are  weary  and  laden,  and  I  will 
ease  you,  thus  blasphemously  abused  in  the  second  Psalm: 
"  Come  unto  her  all  ye  that  travail,  and  be  heavily  laden, 
and  she  will  give  rest  and  comfort  to  your  souls." 

Another  saith,  "  The  kingdom  of  God  is  of  two  parts,  of 
justice  and  of  mercy.  He  reserveth  justice  to  himself,  and 
the  other  part,  that  is,  mercy,  he  hath  yielded  unto  his 
mother."  Therefore  one  of  them  plays  the  proctor,  and 
takes  upon  him  to  show  the  difference  of  those  two  courts, 
saying,  "You  must  appeal  from  the  court  of  God's  justice, 
to  the  court  of  his  mother's  mercy."*  And  is  there  not  good 
cause  he  should  give  us  this  counsel,  if  it  be  true  that  he 
hath  written  1  "  No  mercy  cometh  from  heaven  to  the  earth, 
*  Bernardinus  in  Mariali, 
JEWELL.  19 


210  Jeivell, — On  the  Second  Epistle 

but  it  must  pass  by  the  hands  of  Mary ;  for  she  is  the  me- 
diator of  our  salvation,  of  our  justification,  of  our  reconci- 
liation, and  of  our  participation."* 

What  is  blasphemy,  if  this  be  not  blasphemy?  They 
which  will  seem  somewhat  to  blush  at  these  things,  will 
perhaps  excuse  this,  and  call  it  spiritual  dalliance.  Unhap- 
py are  they,  and  heavy  judgment  shall  abide  them,  that  in 
such  sort  dally,  and  scorn  the  price  of  our  redemption.  Oh ! 
let  us  open  our  eyes  :  we  are  sons  of  God  ;  God  hath  given 
us  eyes  to  see,  and  ears  to  hear,  and  hearts  to  understand. 
Let  us  judge  uprightly;  it  is  God's  cause.  Whosoever 
considers  these,  and  such  other  great  errors,  must  needs 
confess  that  the  church  of  Rome  hath  wrought  that  depart- 
ing whereof  the  apostle  speaketh.  In  the  late  council  of 
Trent,  Cornelius,  the  bishop  of  Bitonto,  somewhat  plainly 
acknowledged  the  great  apostacy  and  departing  of  the  church 
of  Rome,  both  in  matters  of  faith,  and  in  conversation  and 
life.  These  are  his  words :  "  Would  God  they  were  not  gone 
wholly  with  general  consent  from  religion  to  superstition ; 
from  faith  to  infidelity ;  from  Christ  to  antichrist ;  from  God 
to  Epicurus ;  saying,  with  wicked  heart  and  filthy  mouth, 
There  is  no  God ;  neither  hath  there  been  this  great  while 
any  pastor  or  pope  that  regarded  these  things.  For  they  all, 
both  pope  and  cardinals,  and  others,  sought  their  own,  and 
not  one  of  them  sought  for  the  things  that  pertain  to  Jesus 
Christ."  Yet  say  they,  there  can  be  no  departing  from  faith 
in  the  church  of  Rome ;  the  faith  thereof  cannot  fail ;  for 
Christ  hath  said,  Luke  xxii.  I  have  prayed  for  thee,  that  thy 
faith  fail  not.  And  again,  Matt.  xvi.  The  gates  of  hell  shall 
not  prevail  against  it.  Therefore  in  that  place  there  can  be 
no  decay.  This  is  the  saying  of  some,  who  humble  not 
themselves  to  know  their  error,  who  love  the  praise  of  men 
more  than  the  praise  of  God ;  whose  glory  is  their  shame, 
who  mind  earthly  things. 

*  Many  similar  expressions  will  be  found  in  the  office  of  the  virgin, 
even  as  "  reformed"  by  the  popes  after  the  council  of  Trent,  and  used 
at  the  present  day.  In  the  first  office,  (Paris,  1663,  p.  21,)  the  form 
of  absolution  is,  "  Lord  lead  us  to  the  kingdom  of  heaven  for  the 
prayers  and  merits  of  blessed  Mary,  always  a  virgin,  and  of  all  the 
saints."  The  benediction  is,  "  May  the  virgin  of  virgins  herself  inter- 
cede with  the  Lord  for  us."  In  the  rosary  of  the  blessed  virgin,  re- 
cently printed  at  Dublin,  (p.  230,)  the  following  is  part  of  a  prayer 
to  her,  "  Obtain  for  us  by  thy  intercession  that  our  hearts  may  be  so 
visited  by  thy  most  holy  Son,  that  being  free  from  all  sin,  we  may 
praise  him  and  give  him  thanks  for  ever."  Other  prayers  of  the  like 
description  might  be  quoted. 


II.  3.]  to  the  Thessalonians.  211 

The  apostle  saith,  there  shall  be  a  departing;  that  it  shall 
not  be  among  the  Jews  and  infidels,  but  among  those  which 
were  reckoned  to  be  of  the  household  of  faith,  and  the 
children  of  God.  What  is  it  from  which  they  shall  depart, 
or  wherein  the  decay  shall  be  1  Does  he  mean  their  riches, 
their  gold,  and  silver,  and  bread,  dec?  No;  but  the  doctrine 
of  the  gospel,  and  faith  in  Christ ;  the  pure  words,  which 
as  silver  from  the  earth  are  tried,  and  purified  seven  times 
in  the  fire;  the  well  of  water,  which  springeth  up  into  ever- 
lasting life,  shall  decay  in  the  house  of  God.  The  people 
shall  shut  their  ears,  that  they  may  not  hear  the  truth,  and 
shall  give  heed  unto  spirits  of  error,  and  doctrines  of  devils, 
which  speak  lies  through  hypocrisy.  And  let  them  not  say, 
The  church  of  Rome  cannot  err.  For  where  did  Christ 
ever  give,  or  where  have  the  apostles  ever  made  mention 
of  any  such  privilege  granted  to  that  church  ? 

St.  Peter  saith.  There  were  false  prophets  also  among  the 
people;  even  as  there  shall  be  false  teachers  among  you, 
which  privily  shall  bring  in  damnable  heresies,  even  deny- 
ing the  Lord  that  hath  bought  them,  and  bring  upon  them- 
selves swift  damnation  ;  and  many  shall  follow  their  dam- 
nable ways,  by  whom  the  way  of  truth  shall  be  evil  spoken 
of,  2  Pet.  ii.  Paul  warned  the  church  of  God  at  Ephesus, 
not  only  that,  after  his  departing,  grievous  wolves  should 
enter  in  among  them,  but  of  themselves  should  men  arise, 
speaking  perverse  things,  to  draw  disciples  after  them, 
Acts  XX. 

When  Christ  said,  Luke  xviii.  When  the  Son  of  man 
shall  come,  shall  he  find  faith  upon  the  earth?  and  when  he 
told  his  disciples  that  the  abomination  of  desolation  should 
stand  in  the  holy  place;  when  he  warned  them  in  this  sort, 
Malt.  xxiv.  Then  if  any  shall  say  unto  you,  Lo,  here  is 
Christ,  or  there,  believe  it  not;  for  there  shall  arise  false 
Christs,  and  false  prophets,  and  shall  show  great  signs  and 
wonders ;  so  that,  if  it  were  possible,  the  very  elect  should 
be  deceived — it  is  most  evident,  he  spake  of  that  departing 
which  should  come,  and  should  appear  in  the  church  of 
God;  which  departing  our  forefathers  did  behold,  and  mark 
in  their  times,  and  which  hath  of  late  years  appeared  so 
manifestly,  that  no  man,  who  is  not  wilfully  blind,  can 
doubt  thereof. 

St.  Paul  knew  not  any  such  state  of  the  church  of  Rome, 
nor  any  especial  grant  made  unto  it,  in  such  sort,  that  it 
should  never  err.   For  unto  the  church  of  Rome  he  writeth. 


212  Jewell. — On  the  Second  Epistle 

Boast  not  thyself;  be  not  high-minded,  but  fear;  for  if  God 
spared  not  the  natural  branches,  take  heed  lest  he  also  spare 
not  thee;  through  unbelief  they  are  broken  off,  and  thou 
standest  by  faith.  Behold  therefore  the  bountifulness  and 
severity  of  God :  towards  them  which  have  fallen,  severity; 
but  towards  thee,  bountifulness,  if  thou  continue  in  his 
bountifulness,  or  else  thou  shalt  also  be  cut  off,  Rom.  xi. 

That  is,  if  he  spared  not  the  Jews,  his  own  people,  how 
will  he  spare  thee  who  art  but  a  stranger?  If  thou  conti- 
nue not,  thou  shalt  be  cut  off;  it  may  be  thou  shalt  also 
depart  from  the  faith,  as  the  Jews  have  done;  then  shalt 
thou  be  as  a  withered  branch,  and  shalt  not  draw  any  mois- 
ture from  the  root;  then  will  God  also  forsake  thee,  and  the 
end  shall  be  worse  than  the  beginning.  In  saying  thus,  he 
said  not.  Thou  shalt  not  err. 

If  the  church  of  Rome  cannot  err,  what  need  have  they 
who  are  of  that  church,  either  of  the  Scriptures,  or  of  the 
fathers,  or  of  councils?  Perhaps  through  this  pride  they 
grew  first  to  despise  the  Holy  Scriptures,  and  would  not 
direct  their  ways  by  them  ;  they  are  high-minded,  and 
boast  themselves,  that  they  are  as  mount  Sion,  which  shall 
not  be  moved. 

Yet  our  Saviour  likeneth  the  church  sometimes  to  sheep, 
as  in  the  fifteenth  of  St.  Matthew:  I  am  not  sent,  but  unto 
the  lost  sheep  of  Israel ;  sometimes  to  children,  which  are 
simple,  and  soon  beguiled;  sometimes  to  a  vine,  which  is 
weak,  and  easily  thrown  down;  sometimes  to  the  moon, 
which  waxeth,  and  is  also  in  wane,  and  many  times  gives 
no  light. 

The  ancient  fathers  compare  the  church  of  God  to  no 
one  thing  so  commonly,  as  to  a  ship;  and  who  knows  not 
how  a  ship  is  tossed  hither  and  thither?  how  it  is  in  danger 
of  sands,  and  of  rocks,  and  of  pirates,  and  in  danger  of 
drowning  by  leaking?  If  the  sheep  were  not  a  straying 
kind  of  cattle,  why  should  they  need  a  shepherd?  If  little 
children  could  guide  themselves,  what  need  had  they  of  a 
guide?  If  the  vine  did  not  hang  down,  and  lie  on  the 
ground,  what  need  were  there  of  props,  or  of  one  to  set  it 
up?  If  there  were  no  fear  for  the  passage  of  a  ship;  if  it 
could  not  miscarry,  what  should  it  need  a  pilot? 

Let  no  man  therefore  say.  The  church  is  safe  forever,  it 
cannot  err,  it  cannot  decay.  Such  words  are  deceivable  and 
lying  words;  for  false  prophets  shall  come;  there  shall  be 
a  desolation ;  there  shall  be  a  departing,  even  in  the  house 


II.  4.]  to  the  Thessalonians.  213 

of  God,  and  that  day  of  Christ  shall  not  come,  except  there 
come  a  departing  first;  and  that  the  man  of  sin  be  dis- 
closed, even  the  son  of  perdition. 

Verse  4.  Which  is  an  adversary,  and  exalteth  himself 
against  all  that  is  called  God,  or  that  is  worshipped,  so 
that  he  doth  sit  in  the  temple  of  God,  showing  himself 
that  he  is  God. 

Thus  the  apostle  speaketh  of  antichrist :  he  is  the  man 
of  sin,  and  the  son  of  perdition.  It  will  be  somewhat  hard 
to  treat  of  this  matter,  and  to  open  the  words  of  this  Scrip- 
ture, Whatsoever  I  shall  speak,  it  will  be  ill  taken  of  many, 
and  many  will  doubt  of  the  truth  of  my  speech;  such  affec- 
tion they  bear  to  him  whom  the  apostle  deciphers  to  be  an- 
tichrist. Albeit  whatsoever  I  utter  in  opening  the  apostle's 
words  shall  be  such,  as  the  Holy  Scriptures  and  learned 
writings  of  the  holy  fathers  have  left  unto  us,  and  the  church 
of  God  hath  proved,  and  at  this  day  doth  prove  to  be  true. 

God  promised,  that  Christ  should  come  into  the  world, 
even  the  Shiloh,  unto  whom  all  the  people  should  be 
gathered,  and  that  he  should  be  the  hope  of  Israel,  and  de- 
liver his  people  from  their  sins.  God  made  promise  of  him 
to  Adam,  and  to  Abraham,  David,  &lc.  The  Scriptures  are 
full,  and  the  prophets  make  frequent  mention  of  this  pro- 
mise. Old  men  and  young  men,  and  all  the  people,  waited 
for  the  fulfilling  thereof,  and  said.  Send  him  whom  thou 
wilt  send.  And  again:  Ye  heavens  send  the  dew  from 
above,  and  let  the  clouds  drop  down  righteousness;  let  the 
earth  open,  and  let  salvation  and  justice  grow  forth,  Isa.  xlv. 
And  again :  God  will  come  and  save  you,  Isa.  xxxv. 

Thus  was  every  eye  bent  upon  him,  and  every  heart 
waited  for  his  coming.  But  when  the  fulness  of  time  was 
come,  God  sent  forth  his  Son  made  of  a  woman,  that  we 
might  receive  the  adoption  of  the  sons.  He  was  in  the 
world,  and  the  world  knew  him  not:  he  came  unto  his  own, 
and  his  own  received  him  not.  Light  came  into  the  world, 
and  men  loved  darkness  better  than  light,  Gal.  iv.  John  i.  iii. 
They  to  whom  the  promise  was  made,  and  who  wished  for 
him,  and  made  all  their  common  talk  of  the  hope  of  his 
coming,  when  he  came  knew  him  not;  they  reviled  him, 
and  said.  Behold  a  glutton,  and  drinker  of  wine,  a  friend 
unto  publicans  and  sinners,  Matt.  xi.  They  called  him 
Beelzebub,  and  a  false  prophet,  and  a  seducer  of  the  people. 
Him  they  did  take  by  the   hands    of  the  wicked;    they 

19* 


214  Jewell. — On  the  Second  Epistle 

betrayed  him,  they  denied  the  Holy  One  and  Just ;  they 
hanged  on  a  tree,  and  killed  the  Lord  of  life ! 

Such  was  the  receiving  of  Christ!  This  did  they  to  him 
through  ignorance.  It  was  not  given  them  to  know  the 
secret  of  the  kingdom  of  heaven ;  they  have  not  known 
the  Father,  nor  whom  he  hath  sent,  Jesus  Christ ;  there- 
fore, saith  he,  I  confess  unto  thee,  Father,  Lord  of  heaven 
and  earth,  that  thou  hast  hid  these  things  from  the  wise 
and  learned,  and  hast  revealed  them  to  babes;  even  so, 
Father,  because  it  so  pleased  thee,  Luke  x. 

Now  as  the  coming  of  Christ  was,  such  is  the  coming  of 
antichrist.  God  hath  foretold  of  his  coming.  Daniel  hath 
foretold,  Christ  and  his  apostles,  Paul  and  John,  have  fore- 
told it.  The  Scriptures  and  old  fathers  make  often  men- 
tion hereof.  There  is  none,  either  old  or  young,  either 
learned  or  unlearned,  but  he  hath  heard  of  antichrist; 
they  hate  his  name,  and  detest  him  before  they  know  him. 

But  here  you  may  mark  the  wonderful  sleight  and  sub- 
tlety of  Satan;  the  world  shall  look  after  the  coming  of  an- 
tichrist; he  shall  not  /ail,  but  come:  all  men  shall  carry 
hatred  against  him,  and  reckon  him  abominable,  and  yet 
their  eyes  shall  be  blinded,  and  their  hearts  deceived,  so 
that  they  shall  not  know  him:  they  shall  hate  his  name, 
and  embrace  his  doctrine;  he  shall  cover  himself  with  a 
cloak  of  holiness :  they  shall  think  they  do  good  service  unto 
Christ,  but  shall  therein  do  service  unto  antichrist. 

The  divers  fantasies  of  men  have  devised  many  fond  tales 
of  the  person  of  antichrist:  some  say  he  should  be  a  Jew, 
of  the  tribe  of  Dan ;  some,  that  he  should  be  born  in  Baby- 
lon; some,  that  he  should  be  bred  up  in  Bethsaida  and  Co- 
razin;  some,  that  he  should  rise  up  in  Syria;  some,  that 
Mahomet  is  antichrist ;  some,  that  he  should  overflow  Rome ; 
some,  that  he  should  build  up  the  city  of  Jerusalem;  some, 
that  Nero  was  antichrist;  some,  that  he  should  be  born  of 
a  friar  and  a  nun  ;  some,  that  he  should  continue  but  three 
years  and  a  half;  some,  that  he  should  turn  trees  upside 
down,  with  the  tops  in  the  ground,  and  should  force  the 
roots  to  grow  upwards,  and  then  should  flee  up  into  heaven, 
and  fall  down  and  break  his  neck! 

These  tales  have  been  craftily  devised  to  beguile  our  eyes, 
that  whilst  we  think  upon  these  guesses,  and  so  occupy 
ourselves  in  beholding  a  shadow,  or  probable  conjecture  of 
antichrist,  he  which  is  antichrist  indeed,  may  unawares  de- 
ceive us. 


II.   4.]  to  the  Thessalonians.  215 

Except  that  man  of  sin  be  disclosed.  The  apostle  seems 
to  teach  us  of  antichrist,  as  if  he  should  be  one  man,  be- 
cause he  calls  him  The  man  of  sin;  but  we  may  not  so 
take  him.  The  manner  of  the  Scripture  is,  oftentimes,  and 
in  divers  places,  that  it  speaks  that  of  many,  which  seems 
to  be  spoken  but  of  one.  So  Daniel  sets  forth  the  kingdom, 
and  all  the  kings  of  Persia,  in  the  name  and  likeness  of  a 
bear,  and  so  describes  the  state  of  other  whole  kingdoms  in 
such  particular  names.  And  so  doth  the  Spirit  of  God,  in 
the  Revelation,  set  down  under  the  name  of  the  beast,  the 
succession  and  continuance  of  many;  he  means  not  that 
antichrist  shall  be  any  one  man  only,  but  one  estate  or  king- 
dom of  men,  a  continuance  of  some  one  power  and  tyranny 
in  the  church. 

We  read  of  Pharaoh,  a  cruel  tyrant,  that  he  persecuted 
the  people  of  God  in  Egypt;  and  of  Nebuchadnezzar,  that 
he  oppressed  them,  and  brought  them  captives  into  Baby- 
Ion;  and  of  Antiochus,  that  he  likewise  fought  against 
them,  and  overcame  them,  and  led  them  captives  into  Ma- 
cedonia. They  all  were  mighty  and  cruel  tyrants;  yet  one 
other  shall  come,  whose  cruelty  shall  be  heavier,  and  whose 
continuance  shall  be  longer,  than  was  the  cruelty  or  con- 
tinuance of  any  of  those;  who  shall  work  his  purpose,  not 
in  Egypt,  nor  in  Babylon,  nor  in  Macedonia,  but  in  the 
holy  place,  even  in  the  church  of  Christ,  and  in  the  house 
of  God.  And  this  state  and  continuance  of  persecution  in 
the  church  is  the  state  of  antichrist. 

But  what  shall  he  do  whereby  he  may  be  known?  Paul 
saith.  Which  is  an  adversary.  This  shall  be  the  mark 
whereby  you  may  know  him;  he  shall  set  himself  against 
God,  and  against  Christ,  for  he  is  an  enemy  of  the  cross 
of  Christ.  Why  then,  say  you,  are  not  the  Jews,  and  Ma- 
homet, and  the  Turk,  either  all,  or  the  most  wicked  of  them, 
so  called,  seeing  they  utterly  refuse  all  Christian  religion? 
Because  none  of  these  sit  in  the  temple  of  God,  which  is 
the  place  where  antichrist  shall  advance  himself;  and  be- 
cause antichrist  shall  not  in  open  show  set  himself  against 
Christ,  as  doth  Mahomet,  and  the  Turk,  but  subllely  and 
craftily,  like  an  evil  and  ungracious  servant.  He  will  not 
openly  speak  his  blasphemies,  or  spit  at  the  gospel  of  God, 
or  defy  the  name  of  Christ;  but  he  will  call  himself  "  the 
servant  of  God;"  perhaps,  "the  vicar  of  Christ;"  and 
perhaps,  "the  servant  of  God's  servants;"  or  perhaps, 
"  the  head,  or  the  chief  member  of  the  church."*  He  shall 
*  Titles  assumed  by  the  popes. 


216  Jewell. — On  the  Second  Epistle 

say  he  is  led  with  the  zeal  of  God's  house,  and  shall  do 
nothing  less;  for  he  shall  seek  himself;  he  shall  say,  he 
seeks  the  glory  of  God,  when  all  that  he  doth  is  for  the  en- 
riching and  ambitious  enlarging  of  his  own  worldly  pomp 
and  vanity. 

In  matters  of  princes,  if  any  man  take  upon  him  the 
name  of  an  ambassador,  or  deputy  to  a  prince,  having  no 
commission  thereto,  and  in  this  boldness  presume  to  levy 
and  raise  a  power,  and  force  the  subjects  to  follow  him, 
although  he  work  all  this  under  the  name,  and  by  the  colour 
of  the  prince's  authority,  as  is  the  manner  of  rebels  to  do, 
yet  he  is  a  traitor,  and  his  doings  are  not  well  thought  of 
because  he  deals  in  the  prince's  matters  without  warrant 
from  the  prince. 

Even  so  antichrist;  he  shall  come  in  the  name  of  Christ, 
yet  will  he  do  all  things  against  Christ,  and  under  pretence 
and  colour  of  serving  Christ;  he  shall  devour  the  sheep 
and  people  of  Christ;  he  shall  deface  whatsoever  Christ 
hath  taught;  he  shall  quench  that  fire  which  Christ  hath 
kindled;  those  plants  which  Christ  hath  planted  he  shall 
root  up;  he  shall  undermine  that  house  which  Christ  hath 
built;  he  shall  be  contrary  to  Christ;  his  faith  contrary  to 
the  faith  of  Christ,  and  his  life  contrary  to  the  life  of  Christ. 
Is  any  man  desirous  to  know  antichrist?  His  coming  shall 
be  notable;  it  shall  astonish  the  world.  By  this  mark  you 
may  know  him  ;  he  shall  be  contrary  to  Christ.  To  show 
you  at  large  this  contrariety,  by  comparison  of  things  con- 
trary in  Christ  and  antichrist,  would  ask  long  time.  It 
shall  be  sufficient  that  we  consider  only  some  few  wherein 
they  are  manifestly  contrary,  that  by  them  judgment  may 
be  made  of  the  residue. 

St.  Paul  saith,  Heb.  x.  With  one  offering  hath  he  con- 
secrated for  ever  them  that  are  sanctified.  And  again :  We 
are  sanctified  by  the  offering  of  the  body  of  Jesus  Christ 
once  made.  What  is  he  then  that  saith,  I  make  priests  to 
offer  a  daily  sacrifice  for  the  sins  of  the  people,  by  whom 
the  offering  up  of  the  body  of  Christ  is  made  every  day? 
He  is  contrary  to  Christ ;  he  is  antichrist. 

St.  Paul  saith,  Eph.  i.  God  hath  appointed  Christ  over 
all  things,  to  be  the  Head  of  the  church.  What  is  he  then, 
which  saith,  I  am  the  head  of  the  church?  which  saith, 
All  the  churches  of  God  are  knit  in  me;  you  must  under- 
stand as  I  understand ;  you  must  hear  with  mine  ears,  and 
see  with  mine  eyes;  I  will  govern  and  direct  you?  He  is 
contrary  to  Christ ;  this  is  antichrist. 


II.  4.]  to  the  Tkessalonians.  217 

Christ  ordained  that  the  communion  should  be  ministered 
under  both  kinds,  Matt.  xxvi. — What  is  he,  then,  that  de- 
livers it  to  the  people  but  under  one  kind  ?  He  is  contrary 
to  Christ:  he  breaks  the  first  institution  of  the  Lord's  sup- 
per ;  he  is  antichrist. 

Christ  saith,  John  xviii.  My  kingdom  is  not  of  this  world. 
— What  is  he  then,  which  saith,  I  am  lord  of  lords,  and 
king  of  kings  :  I  have  right  to  both  swords  ;  my  power  and 
authority  reacheth  over  all  the  kingdoms  of  the  world?  He 
is  contrary  to  Christ;  he  is  antichrist.  Christ  washed  his 
disciples'  feet,  John  xiii. — What  is  he  then,  that  gives  his 
feet  to  be  kissed  of  kings  and  emperors  ?  He  is  contrary  to 
Christ;  he  is  antichrist.  Christ  paid  tribute  to  Caesar, 
Matt.  xvii. — What  is  he  then,  that  exempts  himself  and  his 
clergy  from  the  temporal  sword  and  authority?  He  is  con- 
trary to  Christ;  he  is  antichrist. 

Christ  allowed  marriage,  and  reproved  fornication. — 
What  is  he  then  that  allows  fornication,  and  forbids  mar- 
riage? He  is  contrary  to  Christ;  he  is  antichrist.  Christ 
saith,  John  v.  Search  the  Scriptures. — What  is  he  then 
which  saith.  Give  not  that  which  is  holy  to  dogs,  neither 
cast  pearls  before  swine;  ye  may  not  search  the  Scriptures? 
He  is  contrary  to  Christ ;  he  is  antichrist.  These  are  the 
certain  and  undoubted  marks  of  antichrist. 

So  that  he  doth  sit  in  the  temple  of  God.  That  is,  he  is 
bold  and  without  force  or  constraint  of  any  danger;  he  is  not 
driven  to  hide  himself  in  a  corner ;  he  is  exalted  in  the  eye 
and  in  the  heart  of  the  world.  He  bears  rule  in  the  conscience 
of  men.  He  has  the  keys  to  open  and  shut  at  his  pleasure. 
He  makes  kings  and  princes  become  his  subjects  ;  he  rules 
them,  not  by  sword  or  spear  only,  but  by  pretence  of  reli- 
gion ;  he  tells  them,  all  things  are  put  in  subjection  under 
his  feet ;  that  he  is  the  vicar  of  Christ ;  that  his  word  must 
be  taken  as  the  word  of  God.  So,  he  sitteth  in  the  temple 
of  God,  as  if  he  were  God. 

The  godly  preachers  sit  also  in  the  temple  of  God;  they 
are  the  ministers  of  Christ,  and  disposers  of  the  secrets  of 
God.  There  they  expound  the  Scriptures,  and  show  the 
good  and  acceptable  will  of  God.  There  they  exhort,  and 
teach,  and  reprove,  and  correct,  and  instruct  the  people  in 
righteousness.  Antichrist  sits  not  in  the  church  after  this 
sort :  he  teaches  not,  nor  exhorts  the  people.  He  makes 
that  no  part  of  his  office.  How  sits  he  then  ?  What  shall 
he  say?  What  shall  he  do? 


218  Jewell. — On  the  Second  Epistle 

The  apostle  tells  us :  He  exalteth  himself  against  all 
that  is  called  God,  or  that  is  worshipped.  He  shall  be 
honoured  wiih  the  honour  that  is  due  unto  God ;  he  shall 
shine  and  glitter  in  gold  and  precious  stones;  he  shall  be 
carried  upon  the  shoulders  of  men,  and  waited  upon  by 
kings  and  princes,  and  great  estates;  so  shall  he  be  con- 
trary to  Christ. 

Christ  was  humble  and  lowly.  The  prophet  in  his  own 
person  speaks  of  him,  Psal.  xxii.  I  am  a  worm,  and  not  a 
man;  a  shame  of  men;  and  the  contempt  of  the  people. 
And  the  apostle  saith,  Phil.  ii.  He  humbled  himself,  and 
became  obedient  unto  the  death,  even  the  death  of  the 
cross.  Behold  his  parents,  his  birth,  his  cradle;  behold  his 
life,  his  disciples,  his  doctrine,  and  his  death;  all  were  wit- 
nesses unto  his  humility.  He  saith  of  himself.  Matt.  viii. 
The  Son  of  man  hath  not  whereon  to  rest  his  head :  and 
to  his  disciples  he  saith,  Luke  xxii.  The  kings  of  the  gen- 
tiles reign  over  them,  and  they  that  bear  rule  over  them 
are  called  gracious  lords;  but  you  shall  not  be  so.  And 
again.  Matt.  xi.  Learn  of  me,  for  I  am  meek  and  lowly  in 
heart,  and  ye  shall  find  rest  unto  your  souls. 

Now  on  the  other  part,  take  view  of  antichrist :  behold 
his  birth,  his  place,  his  chair,  his  estate,  his  doctrine,  his 
disciples,  and  all  his  life;  you  shall  see  nothing  but  pomp 
and  glory,  Gregory  calls  him  the  king  of  pride.  He  is 
proud  in  life,  proud  in  doctrine,  proud  in  word,  and  proud 
in  deeds:  he  is  like  Lucifer,  and  sets  himself  before  his 
brethren,  and  over  nations  and  kingdoms. 

He  makes  every  knee  to  bow  down  to  him  and  worship 
him ;  he  makes  kings  to  bring  him  water,  to  carry  his  train, 
to  hold  his  cup,  to  bear  his  dish,  to  lead  his  bridle,  and  to 
hold  his  stirrup;  he  claims  power  over  heaven  and  earth; 
he  saith  he  is  lord  over  all  the  world,  the  lord  of  lords,  and 
the  king  of  kings;  that  his  authority  reaches  up  into  hea- 
ven, and  down  into  hell;  that  he  can  command  the  angels 
of  God;  that  he  condemns  whom  he  will  condemn;  that  he 
makes  saints  at  his  pleasure;  that,  whatsoever  he  blesses, 
is  blessed;  and  that  whatsover  he  curses,  is  cursed. 

He  sells  merits,  the  forgiveness  of  sins,  the  sacrifice  for 
the  quick  and  the  dead :  he  makes  merchandise  of  the  souls 
of  men;  he  lays  his  filthy  hands  upon  the  Lord's  anointed; 
he  removes  kings,  and  deposes  the  states  and  princes  of  the 
world  :  this  is  antichrist ;  this  is  his  power.  Thus  shall  he 
work  and  make  himself  manifest.     So  shall  he  sit  in  the 


II.  4.]  to  the  Thessalonians.  219 

temple  of  God.  The  people  shall  wonder  at  him,  and  shall 
have  him  in  reverence;  they  shall  say,  who  is  like  unto 
the  beast?  who  is  so  wise,  so  mighty,  so  godly,  so  virtuous, 
so  holy,  so  like  unto  God  ?  So  intolerable  and  monstrous 
shall  be  his  pride. 

It  were  much  for  him  to  sit  in  the  seat,  and  to  occupy  the 
room  of  an  earthly  king  or  emperor;  but  he  shall  take  upon 
him  the  authority  and  the  name  of  God;  the  name  of  the 
living  Lord ;  the  name  of  God  which  hath  made  heaven 
and  earth ;  even  the  name  of  God,  the  Father  of  our  Lord 
Jesus  Christ !  And  in  this  pride,  he  shall  exceed  all  others 
that  have  been  wicked.  The  pharisees  and  the  scribes  were 
wicked,  yet  none  of  them  did  sit  in  the  temple  of  God, 
showing  himself  that  he  was  God.  Arius,  Nestorius, 
Montanus,  Valentinus,  were  wicked  heretics;  yet  they 
never  took  upon  them  the  name  of  God. 

What  should  I  say  of  this  blasphemy?  Or  in  whom  may 
we  find  the  like?  Mahomet  was  a  Turk,  and  a  false  pro- 
phet, and  a  deceiver  of  the  people ;  yet  he  took  not  upon 
him  the  name  of  God.  This  point  and  reach  of  ungodli- 
ness belongeth  only  to  antichrist :  he  shall  sit  in  the  place 
of  God  in  judgments;  he  shall  show  himself  out  of  that 
place,  as  if  he  were  God.  Irenseus  saith.  Whereas  he  is 
but  a  servant,  he  will  be  worshipped  as  if  he  were  God. 

But  some  will  say,  antichrist  shall  be  mortal,  as  other 
men,  born  of  a  mortal  father  and  mother;  he  shall  know 
that  he  shall  die,  and  that  he  is  but  dust,  and  shall  return 
again  unto  dust;  that  he  cannot  make  himself,  no,  that  he 
cannot  make  the  least  and  vilest  of  all  creatures.  How  then 
will  he  proclaim  himself  to  be  an  immortal  God  ?  how  will 
he  call  himself  God,  that  made  heaven  and  earth  ?  or  God 
which  had  no  beginning,  nor  shall  have  any  end?  No;  this 
is  not  the  meaning  of  these  words.  He  shall  not  so  think 
of  himself,  nor  so  say. — I  will  tell  you  afler  what  sort  he 
shall  sit  in  the  temple  of  God,  and  how  the  world  shall 
receive  him,  and  reverence  him  as  God. 

He  shall  take  to  himself  that  supreme  authority  and  pre- 
rogative, which  appertaineth  only  to  God  by  nature.  Al- 
though he  be  but  a  man,  yet  in  office  he  will  be  accounted 
as  God.  He  shall  compare  his  laws  with  the  laws  of  God  ; 
he  shall  say,  his  word  is  the  word  of  God.  Whatsoever  he 
saith,  he  shall  say,  it  is  the  voice  of  the  Spirit  of  God,  of 
the  same  authority,  that  is,  the  gospel  of  Christ.  No  man 
may  break  it,  no  man  may  touch  the  credit  thereof;  if  any 


220  Jewell. — On  the  Second  Epistle 

man  withstand  it,  he  must  think  he  doth  sacrilege,  commit- 
teth  blasphemy,  and  sinneth  against  the  Holy  Ghost. 
Again  ;  he  shall  break  the  laws  of  God  to  uphold  his  own, 
and  shall  pull  down  God  to  set  up  himself. 

Such  shall  be  the  power  and  authority  of  antichrist ;  so 
shall  he  possess  the  consciences  of  the  people;  so  shall  he 
sit  as  an  idol  in  their  hearts;  so  shall  he  stand  in  the  place 
of  God,  and  show  himself  that  he  is  God.  The  people 
shall  receive  his  doctrine,  and  believe  his  word  ;  they  shall 
fall  down  before  him,  and  worship  him  ;  they  shall  say, 
Who  is  like  unto  the  beast  ?  Rev.  xiii.  What  creature  is 
so  beautiful  as  he?    They  shall  honour  him  as  God. 

But  what  is  he  who  has  suffered  himself  to  be  so  called? 
who  is  he  that  has  been  called  by  the  name  of  God  ?  Of  all 
the  creatures  which  have  professed  the  faith  of  Christ,  of  all 
the  kings,  or  bishops,  or  priests,  or  lay  people,  that  ever 
were  in  the  church  of  God,  who  ever  required  to  be  called 
by  the  holy  name  of  God  ?  or  who  ever  liked  well  of  them 
which  so  called  him?  who  has  been  so  wicked?  who  has 
ever  so  much  forgotten  himself?  in  what  place  has  he 
dwelt ;  or  what  has  he  been  ? 

Here  methinks  I  see  the  secret  motions  of  your  heart. 
You  look  that  I  should  name  the  bishop  of  Rome,  that  it 
is  he  who  hath  suffered  himself  to  be  called  by  the  name  of 
God.  I  will  not  tell  you  in  mine  own  words.  Unless  the 
bishop  himself  so  speak,  I  will  not  tell  you.  Mark  then,  and 
witness  of  my  indifferency,*  whilst  I  speak  hereof;  that  I 
follow  not  affection,  but  deal  uprightly.  Therefore  I  say 
again,  unless  the  bishop  himself  suffer  himself  to  be  called 
by  the  name  of  God,  I  will  not  say  of  him  so. 

Then  let  us  see  what  he  has  written  of  himself,  and  what 
he  has  suffered  others  to  write.  Pope  Nicholas  saith,  (Dist. 
96.)  It  is  well  known,  that  the  pope  was  called  God  by  the 
godly  prince  Constantine.  And  therefore  pope  Pius,  in  his 
bull,  saith.  No  man  dare  obey  her,  (queen  Elizabeth,)  or  her 
will,  or  commandments,  or  laws,  upon  pain  of  our  curse. f 
The  pope  was  well  content  to  suffer  Christopher  Marcel- 
lus,  one  of  his  parasites  in  the  council  of  Lateran,:{:  to  say 

*  Impartiality. 

t  "  We  do  command  and  interdict  all  and  every  the  noblemen,  sub- 
jects, people,  and  others  as  aforesaid,  that  they  presume  not  to  obey 
her  or  her  monitions,  mandates,  and  laws.  And  those  who  shall  act 
otherwise,  we  bind  with  the  same  sentence  of  anathema."  Pope  Pius 
V.  hull  of  condemnation  of  Elizabeth^  queen  of  England^  §  5. 

X  Concil.  Later,  sess.  4. 


II.  4.]  to  the  Thessalonians,  221 

unto  him,  "Thou  art  another  God  in  earth."  The  pope  is 
content  so  to  have  a  division  of  tenures  made  between  him 
and  God,  as  the  poet  Virgil  some  time  flatteringly  wrote : 
"  The  emperor  divides  his  rule,  and  holds  half  with  Jupiter." 
In  the  Extravagants  it  is  set  down,  "Our  Lord  God  the 
pope."*  Mark  these  words  ;  Our  Lord  God  the  pope.  In 
them  the  pope  is  called  Lord,  and  is  called  God.  Oh!  mer- 
ciful Lord  God,  who  from  the  heavens  beholdest  this  vanity, 
how  great  is  thy  mercy  in  suffering  this  1 

I  devise  not  this  ;  his  own  books,  his  own  doctors,  his 
own  decrees  and  decretals,  speak  it,  and  set  it  down.  "  To 
believe  that  our  Lord  God  the  pope  might  not  decree,  as  he 
decreed,  it  were  a  matter  of  heresy  ;""|"  it  is  so  written  there, 
he  has  heard  it,  he  has  seen  it,  he  knows  it  is  so,  yet  he 
suffers  it  to  go  abroad,  and  thereby  suffers  himself  to  be 
called  God.  He  has  burnt  many  saints  of  God  and  holy 
men,  for  no  other  cause,  but  for  the  profession  of  the  gospel. 
He  has  in  many  places  burnt  the  Holy  Bible,  and  such  books 
as  teach  nothing  but  godliness.  Where  did  he  ever  burn — 
what  speak  I  of  burning]  where  may  it  appear  that  ever  he 
controlled  any  for  so  writing,  or  called  in  such  speeches? 

One  of  them  seems  to  take  shame  of  this  shameless  and 
blasphemous  style  or  title.  He  seeks  friendly  to  temper  and 
qualify,  and  take  up  the  matter;  "Thou  art  neither  God  nor 
man ;  in  a  manner  thou  art  neither  of  both ;  but  rather  a  mean 
between  both ;":}:  that  is,  thou  art  not  so  high  as  God,  nor  yet 
so  base  as  man.  Whom  then  shall  we  imagine  him  to  be? 
Is  he  an  archangel,  or  angel,  or  a  spirit  of  the  air? 

God  give  him  grace  to  see  his  own  vanity,  that  he  may 
know  he  is  but  a  miserable  and  mortal  man ;  that  he  may 
know  that  a  time  shall  come  when  his  hypocrisy  and  dissi- 
mulation shall  be  disclosed.  God  give  him  grace  to  become 
godly,  as  becometh  the  man  of  God  ;  that  he  may  indeed 
be  the  minister  of  Christ,  and  a  disposer  of  the  secrets  of 
God  ;  that  he  may  serve  God  in  truth,  in  holiness,  and 
righteousness  all  the  days  of  his  life. 

But  you  say,  the  pope  at  this  day  is  not  called  God ;  he 
rather  abases  himself,  and  writes  himself  by  a  title  of  hu- 
mility, and  is  called,  The  servant  of  servants.  Be  it  so,  that 

*  Extrav.  Johan  xxii.  The  extravagants  were  decretals  of  the 
popes,  added  by  them  to  the  canon  law,  so  called  because  they  were 
not  arranged  in  the  body  of  the  law. 

t  Ibid. 

X  Clement,  in  procemio  in  glossa. 

JEWELL.  20 


^23  Jewell.—On  the  Second  Epistle 

he  is  so  called,  and  so  written.  Yet  he  is  king  of  kings, 
and  lord  of  lords.  This  servant  saith,  I  do  make  holy  the 
unholy;  I  do  justify  the  wicked  ;  I  do  forgive  sins  ;  I  open, 
and  no  man  shutteth. — This  servant  can  say,  Whosoever 
obeyeth  not  me,  he  shall  be  rooted  out. — This  servant  may 
dispense  with  any  commandment  of  the  Old  and  New  Testa- 
ment.— "  This  servant  has  Christ's  lieutenantship,  not  only 
over  things  in  heaven,  over  things  in  earth,  and  over  things 
in  hell,  but  also  over  the  angels,  both  good  and  bad."  No 
man  may  judge  this  servant ;  for  they  say,  "  The  pope  is 
exempted  from  all  law  of  man."  And  again:  "Neither  all 
the  clergy,  nor  all  the  whole  world,  may  either  judge  or  de- 
pose the  pope."  Such  a  power  this  servant  of  servants  claims 
to  himself.  What  greater  power  may  be  given  to  God  ? 
what  angel,  what  archangel,  ever  had  the  like  power? 

And  this  power  even  at  this  day  pope  Pius  challenges  as 
proper  to  his  seat ;  that  he  has  the  authority  which  is  due  to 
Christ  over  his  church ;  that  no  man  may  judge  him,  nor 
say  he  doth  err,  nor  ask  why  he  doth  so.*  He  is  invested 
in  the  privilege  of  his  church,  and  loses  no  one  jot  of  his 
dignity.  It  is  yet  good  at  this  day,  which  hath  been  set 
down,  "  It  is  sin,  as  great  as  sacrilege  or  church-robbing,  to 
reason  of  any  of  the  pope's  doings."  (Dist.  40.)  These  are 
their  own  words,  God  knows,  before  whom  we  stand  this 
day,  they  are  their  own  words,  and  not  mine.  Thus  does  he 
sit  in  the  temple  ofGod^  showing  himself  that  he  is  God.'\ 

And  therefore  may  we  say,  as  Eusebius  said,  "  This  is  an 
evident  token  that  they  hate  God,  because  they  will  have 
themselves  called  by  the  name  of  God :"  or  as  Gregory,  who, 
speaking  of  antichrist,  said,  "Whereas  he  is  a  cursed  man, 
and  not  a  spirit;  he  feigns  himself  by  lying  to  be  a  God." 
Verse  5.  Remember  ye  not,  that  ichen  I  vms  yet  icith  you, 

I  told  you  these  things  ? 

Before  I  departed  from  you  to  go  further  to  plant  the 
gospel  in  other  churches,  I  told  you  that  antichrist  should 
come,  and  that  he  should  oppress  and  confound  the  church 

*  Pope  Pius  arrogated  this  power  to  himself  in  his  bull  against 
queen  Elizabeth.  Paul  IV.,  who  was  pope  a  few  years  earlier,  ex- 
pressed himself  still  more  strongly,  saying, "  The  Roman  pontiff  who 
governs  in  earth  as  the  vicar,  and  in  place  of  (vices  geret)  God  and 
our  Lord  Jesus  Christ,  and  obtains  fulness  of  power  over  nations  and 
kingdoms,  and  is  judge  of  all,  and  not  to  be  judged  by  any  one  in 
the  world."     See,  Bullarii  Rom.  1638.     Bulla  19,  Paul  iv.. 

t  Bellarmine  states,  that  the  whole  sum  of  Christianity  is  con- 
earned  in  the  doctrine  of  the  pope's  supremacy. 


II.  5.]  to  the  Thessalonians,  223 

of  Christ.  Paul  was  chosen  to  be  an  apostle.  The  office 
of  an  apostle  was  not  to  rest  in  any  one  certain  place,  but 
to  pass  from  country  to  country,  from  land  to  land,  and  to 
fill  all  the  world  with  knowledge  of  the  gospel;  and  therein 
appears  the  difference  between  an  apostle  and  a  bishop ;  a 
bishop  had  the  charge  of  one  certain  church,  an  apostle  had 
the  charge  over  all  the  churches. 

But  Paul  was  not  tied  to  any  one  city,  or  island,  or  coun- 
try. He  had  authority  to  preach  to  all  cities  and  countries, 
to  all  lands  and  islands  from  the  east  to  the  west.  So  did 
Christ  appoint  his  apostles,  Mark  xvi.  Go  ye  into  all  the 
world,  and  preach  the  gospel  unto  every  creature.  They 
were  not  sent  to  Jerusalem,  nor  to  Samaria,  nor  to  Ephe- 
sus,  nor  to  Rome  only,  but  into  all  the  world.  The  whole 
world  was  their  diocese,  and  their  province. 

So  spake  the  prophet  David  of  them.  Psalm  xix.  Their 
sound  is  gone  forth  through  the  earth,  and  their  words  unto 
the  ends  of  the  world.  This  was  the  commission  which 
our  Saviour  gave  unto  John,  and  to  James,  to  Paul,  and  to 
Peter,  and  to  the  rest  of  the  apostles,  that  they  should  go 
into  all  the  world  ;  therefore  if  any  of  the  apostles  should 
have  stayed  in  one  only  place,  and  have  gone  no  further,  he 
had  offended,  and  done  otherwise  than  Christ  commanded. 
Here  we  see  how  foully  they  are  deceived,  who  say,  Peter 
was  bishop  of  Rome,  and  did  sit  there  five-and-twenty  years. 
They  that  say  so,  know  not  what  they  say.  It  is  an  error: 
Christ  made  Peter  an  apostle,  and  not  to  sit  as  a  bishop  at 
Rome.  He  said  unto  Peter,  Go  into  all  the  world  ;  thou 
shalt  be  a  witness  unto  me,  unto  the  utmost  coasts  of  the 
earth.  I  send  thee  unto  all  the  churches,  and  not  to  one 
alone.  The  like  charge  received  Paul ;  he  travelled  from 
Damascus  to  Arabia ;  from  Arabia  to  Jerusalem  ;  from 
Jerusalem  to  Illyricum ;  from  Illyricum  to  Rome,  and  so 
from  country  to  country,  and  from  coast  to  coast,  to  make 
a  pleasant  perfume  of  the  gospel  of  God  in  all  the  world, 
that  it  might  be  unto  them  a  savour  of  life  unto  life. 

Therefore  saith  he  to  the  Thessalonians,  Ye  remember, 
that,  when  I  was  with  you,  I  told  you  these  things.  The 
Spirit  of  God  warned  me  to  go  further.  Other  churches 
required  my  presence.  I  was  debtor  unto  them  as  unto 
you  ;  yet  before  I  left  you,  I  told  you  what  dangers  should 
ensue.  It  was  mine  office,  I  was  bound  so  to  do,  lest  you 
might  be  deceived  ;  I  told  you  antichrist  should  come,  even 
that  man  of  sin,  the  son  of  perdition,  which  should  destroy 


224  Jewell. — On  the  Second  Epistle 

himself  and  others  also.  I  told  you  he  should  be  an  adver- 
sary of  the  gospel  of  Christ;  that  he  should  advance  himself 
over  all  the  kings  and  powers  of  the  world;  that  he  should 
sit  as  God  in  the  holy  place ;  that  the  people  should  give 
him  place  to  sit  in  their  hearts  and  in  their  consciences. 

This  warning  the  apostle  gave  to  the  Thessalonians.  The 
like  warning  he  gave  toother  churches  where  he  taught  the 
gospel ;  and  the  same  is  also  spoken  unto  us.  They  knew 
by  his  teaching  that  antichrist  should  come.  We  know  by 
the  marks  which  he  has  given  to  know  antichrist,  that  he 
is  already  come ;  and  that  the  very  same  is  come  which 
the  apostle  describes ;  that  he  is  grown  unto  his  fulness, 
and  has  stalled  himself  in  the  place  of  God. 

Verse  6.    And  now  ye  know  what  withholdeth,  that  he 
might  be  revealed  in  his  time. 

Paul  seems  not  in  these  words  to  say,  what  hinders  the 
coming  of  antichrist ;  but  what  shall  stay  the  coming  of 
Christ ;  for  thus  he  enters  upon  this  matter,  I  beseech  you 
by  the  coming  of  our  Lord  Jesus  Christ,  that  ye  be  not 
troubled  as  though  the  day  of  Christ,  were  at  hand.  Let 
no  man  deceive  you  by  any  means;  for  the  day  of  Christ 
shall  not  come,  except  there  come  a  departing  first,  and 
that  antichrist  be  disclosed.  Even  so  here  he  saith.  Ye 
know  what  withholdeth  Christ,  and  why  he  cometh  not. 
Even  this,  that  antichrist  might  first  be  revealed  in  his 
time.  His  time  is  appointed  ;  the  spring  cometh  not,  until 
the  winter  have  gone  before ;  the  night  goeth  before,  and 
then  the  day  cometh.  And  so  shall  not  the  glorious  majesty 
of  Christ's  coming  appear,  before  the  dreadful  and  danger- 
ous days  of  antichrist  shall  come.  There  shall  be  no  deli- 
very, unless  bondage  go  before. 

Antichrist  shall  bring  the  world  into  bondage ;  he  shall 
do  violence  to  the  saints  of  God  ;  he  shall  be  as  a  continual 
storm  and  darkness  in  the  church.  The  godly  shall  look 
up  to  heaven,  and  call  for  aid  ;  they  shall  cry  unto  the  Lord, 
and  he  will  hear  them;  they  shall  say,  O  come,  Lord  Jesus, 
thy  kingdom  come,  confound  thine  enemies.  Then  will  he 
not  stay;  he  will  appear,  and  show  himself  in  glory.  In 
the  mean  while  this  is  the  cause  of  his  stay:  this  hinders 
his  coming;  antichrist  must  first  come.  This  I  take  to  be 
the  apostle's  meaning ;  it  agrees  with  the  beginning ;  it  is 
simple,  clear,  and  plain,  and  without  danger  of  error. 

Antichrist  shall  appear,  not  when  he  will,  but  he  shall  be 


II.  7.]  to  th^  Thessalonians.  225 

revealed  in  his  time.  His  time  is  the  time  of  darkness, 
when  shepherds  and  the  guides  of  the  people  shall  be  care- 
less ;  when  the  word  shall  be  loathed ;  when  the  light  shall 
be  put  out ;  when  superstition  shall  reign  ;  when  ignorance 
shall  have  the  upper  hand  ;  when  the  creature  shall  not  be 
known  from  the  Creator ;  when  there  shall  be  no  fear  of 
God,  no  regard  of  godliness ;  when  the  people  shall  not 
know  wherefore  they  pray,  nor  whom  they  worship,  nor  in 
whom  they  believe ;  then  shall  it  appear  that  antichrist  is 
come ;  then  he  shall  show  himself;  this  is  his  time. 

Verse  7.  For  the  mystery  of  iniquity  doth  already  work  : 
only  he  which  now  letteth,  shall  let  till  he  be  taken  out 
of  the  way. 

The  mystery  of  iniquity  doth  already  work.  Let  us  not 
be  deceived.  Antichrist  shall  certainly  come  and  shall 
draw  many  into  error.  As  it  was  with  Christ  at  his  coming; 
he  was  in  the  world,  he  did  the  works  of  his  Father,  yet 
few  knew  him  :  so  shall  it  be  with  antichrist ;  he  shall  be 
in  the  world,  he  shall  work  his  iniquity,  and  few  shall  know 
him. 

Paul  lived  more  than  fifteen  hundred  years  past;  yet  then 
he  said.  The  mystery  of  iniquity  doth  already  work.  The 
devil  is  not  idle,  saith  he ;  antichrist  even  now  worketh, 
when  the  blood  of  Christ  was  fresh  ;  when  as  yet  the  apos- 
tles, and  many  other  witnesses  of  our  redemption  by  Christ, 
were  living.  And  St.  John  saiih,  1  John  ii.  Even  now  are 
there  many  antichrists  come  already.  So  soon  was  his 
foundation  cast,  his  plot  laid,  his  way  prepared,  and  his 
work  begun. 

So  long  since  did  Paul  see  some  who  delighted  in  the 
works  of  darkness,  who  were  the  enemies  of  the  cross  of 
Christ,  who  served  their  belly,  and  not  the  Lord  ;  even  then 
did  he  see,  that  grievous  wolves,  not  sparing  the  flock, 
should  enter  in  among  them.  All  these  were  the  forerun- 
ners and  the  harbingers  of  antichrist. 

We  may  not  think  that  antichrist  shall  come  as  a  robber 
by  the  highways,  or  like  a  murderer,  or  like  a  tyrant,  that 
burns  our  houses,  or  sacks  our  cities,  or  destroys  our  fields, 
or  pulls  down  all  that  is  before  him ;  we  may  not  look  that 
he  should  say,  I  am  antichrist,  I  am  that  man  of  sin,  I  am 
the  son  of  perdition,  I  am  the  adversary,  and  I  am  contrary 
to  Christ.  He  shall  not  show  forth  himself  in  any  such  a 
sort;  he  shall  not  so  speak  of  himself;  he  is  subtle  and  cun- 
20* 


226  Jewell, -^On  the  Second  Epistle 

ning  ;  he  shall  deceive  the  learned  and  the  wise  ;  he  shall 
cast  himself  into  a  colour  of  holiness,  he  shall  fast,  he  shall 
pray,  he  shall  give  alms,  and  show  mercy;  he  shall  walk  as 
if  he  were  a  disciple  of  Christ ;  he  shall  counterfeit  an  angel 
of  light;  he  shall  go  before,  and  the  world  shall  follow 
him  ;  so  shall  the  mystery  of  iniquity  work;  his  life,  his 
religion,  his  doctrine,  shall  be  close,  and  hid,  and  secret. 

Antichrist  worketh  in  mystery.  Jerome  says,  "  The 
whole  world  mourned,  and  did  marvel  that  they  were  pos- 
sessed with  the  error  of  Arius ;"  that  they  denied  the  divi- 
nity of  Christ  before  they  were  aware.  This  was  a  mystery. 
So  shall  the  learned  and  wise  be  deceived  ;  they  shall 
honour  antichrist  unawares;  they  shall  say.  We  defy  him, 
and  detest  him  ;  and  yet  shall  fall  down  and  worship  him. 
This  is  a  mystery;  so  secret  shall  his  dealing  be,  it  shall 
not  be  known  to  many.  He  shall  walk  in  craftiness,  and 
handle  the  word  of  God  deceitfully;  he  shall  mingle  his  lies 
with  the  truth  of  God;  he  shall  mingle  his  poison  with  the 
wholesome  food  of  our  souls,  so  closely  and  subtlely,  that  it 
shall  hardly  be  espied ;  he  shall  go  forward  by  little  and 
little,  and  so  win  credit,  and  convey  himself  into  the  hearts 
of  the  people.  This  is  a  mystery.  Christ  saith.  Matt.  xiii. 
A  man  sowed  good  seed  in  his  field  ;  but  while  men  slept, 
there  came  his  foe,  and  sowed  tares  among  the  wheat,  and 
went  his  way,  They  grew  together,  and  had  both  one  like 
colour.  The  householder  willed  them  to  let  both  grow 
together  till  harvest  come,  lest  with  the  tares  they  pluck  up 
the  wheat  also.  So  shall  be  the  coming  of  antichrist ;  he 
shall  come  while  men  sleep,  in  the  night  of  blindness,  and 
of  negligence,  and  of  ignorance,  and  shall  sow  his  tares  with 
the  Lord's  wheat.  They  shall  both  grow  up  together.  The 
day  of  the  Lord  shall  reveal  them,  and  set  each  part  by  itself. 
This  is  a  mystery ;  and  as  it  is  secret,  so  it  is  long  in  work- 
ing. This  mystery  began  in  the  days  of  the  apostles,  and 
continues  on  still  unto  our  time;  it  is  still  in  work. 

But  who  are  they  that  follow  his  lore;  who  yield  them- 
selves to  him,  and  who  shall  be  deceived  ?  Are  they  poor 
men,  or  artificers,  or  labourers?  or  are  they  unlearned  and 
ignorant  men?  No,  no;  he  shall  deceive  priests,  bishops, 
archbishops,  princes,  kings,  emperors,  the  gravest,  the  most 
learned,  the  wisest,  the  mightiest  men  in  the  world.  He 
shall  blind  their  eyes,  and  amaze  their  hearts;  they  shall  run 
to  him  out  of  all  parts  of  the  earth  ;  they  shall  fall  down 
before  him ;  they  shall  ask  counsel  of  him ;  they  shall  say, 


II.  7.]  to  the  Thessalonians.  227 

Thou  art  the  doctor  of  doctors,  thou  art  the  father  of  fathers, 
thou  art  the  comfort  of  the  church,  thou  art  the  light  of  the 
world,  thou  art  most  holy;  all  law  and  all  knowledge  is  hid 
in  thy  breast;  we  beseech  thy  holiness  show  us  thy  way, 
expound  thou  the  law  unto  us,  teach  us  how  we  may  be 
saved  ;  thou  hast  the  key  of  knowledge ;  thy  word  is  the 
word  of  truth.  So  shall  they  creep  to  antichrist,  so  shall 
they  pour  out  their  souls  before  him,  so  shall  they  seek 
counsel  at  his  mouth,  so  shall  they  fetch  light  at  the  prince 
of  darkness. 

This  mystery,  saith  St.  Paul,  doth  already  work;  it  shall 
increase,  and  go  forward,  and  grow  to  perfection.  A  thorn, 
when  it  is  young,  is  soft  and  gentle,  you  may  thrust  at  it 
with  your  finger,  it  will  not  hurt.you  ;  but  after  it  waxes  and 
grows  hard  and  stubborn,  it  will  pierce  the  flesh,  and  draw 
blood.  A  bear,  when  he  is  young,  is  harmless  and  innocent ; 
you  may  dandle  it,  and  play  with  it,  as  with  a  whelp ;  it 
hath  no  chambers  to  gripe,  no  teeth  to  bite,  nor  paws  to 
tear;  but  afterwards  it  will  grow,  and  become  fierce  and 
cruel  like  the  sire.  A  serpent,  when  it  is  young,  is  little 
and  pretty;  it  has  no  sting  nor  poison ;  you  may  take  it  in 
your  hand,  and  lay  it  in  your  lap,  it  will  not  hurt  you;  after- 
wards it  will  increase  in  venom,  and  grow  in  mischief,  and 
be  like  itself;  then  it  will  shake  the  sting,  and  cast  poison, 
and  prove  dangerous. 

Such  a  thorn,  such  a  bear,  such  a  serpent  is  antichrist. 
At  the  first  he  shall  seem  soft  and  gentle,  and  pretty  and 
innocent:  after,  he  shall  grow  fierce  and  arm  himself  with 
sting  and  poison.  But  a  thorn,  though  it  be  soft,  is  a  thorn; 
a  bear,  though  he  be  little,  is  a  bear ;  a  serpent,  though  he 
be  pretty,  is  a  serpent.  Even  so  antichrist,  though  beseem 
gentle,  mild,  and  simple,  yet  is  he  antichrist.  He  grows  by 
degrees ;  he  will  be  like  his  sire ;  his  paws  will  be  dread- 
ful ;  his  mouth  will  be  deadly.  He  will  shake  the  earth 
like  an  earthquake....  Such  shall  be  the  mystery  and  coming 
of  antichrist.  He  shall  show  forth  himself  at  the  first,  with 
countenance  of  devotion  and  holiness,  that  he  may  closely 
and  privily,  and  secretly  wreathe  in  himself  Few  shall  be 
able  to  understand  the  mystery  of  his  dealing,  after  he  shall 
be  opened,  and  appear  as  he  is. 

Who  would  think  there  were  any  evil  in  enforcing  of  vir- 
ginity, chastity,  or  single  life  ?  He  that  is  unmarried  careth 
for  the  things  of  the  Lord,  how  he  may  please  the  Lord, 
that   he   may  be   holy,  both  in  body  and  also  in  spirit. 


228  Jewell. — On  the  Second  Epistle 

Would  to  God  it  were  so  with  all  that  have  taken  the  pro- 
fession of  single  life — but  the  colour  is  fair.  Hence  has 
it  grown,  that  bishops  and  priests,  and  young  men  and 
maidens,  have  continued  single.  This  seemed  strange,  and 
a  miracle,  and  a  matter  of  great  holiness. 

But  this  is  a  mystery;  this  is  a  way  to  bring  in  antichrist. 
Mark  what  St.  Paul  speaks  hereof,  1  Tim.  iv.  They  shall 
forbid  to  marry.  Of  whom  speaks  he?  of  antichrist  and  his 
disciples;  they  shall  forbid  lawful  marriage  as  unholy,  and 
as  a  state  of  life  unfit  for  their  holiness.  Yet  Christ  Jesus, 
the  Son  of  God,  never  forbade  it;  his  apostles  were  married, 
and  had  wives. 

This,  sailh  St.  Paul,  is  a  markof  antichrist,  by  this  shall 
he  be  known.  Forbidding  of  marriage,  is  a  doctrine  of 
devils ;  not  of  Christ,  nor  of  God,  but  of  devils.  It  is  a  gulf, 
it  is  a  sea,  it  is  a  world,  it  is  a  hell  of  iniquity,  and  the 
vilest  villany  that  ever  crept  into  the  church  of  God.  Je- 
rome, expounding  the  words  of  Daniel,  chap.  xi.  He  shall 
have  no  regard  to  the  desire  of  women,  saith.  The  better 
exposition  hereof  is,  to  apply  these  words  to  antichrist,  for 
that  he  shall  pretend  chastity,  that  he  may  deceive  many. 
This  is  the  mystery  of  iniquity.  This  is  the  practice  of  anti- 
christ :  he  shall  come  with  a  cloak  of  counterfeited  chastity, 
not  with  true  chastity,  both  in  body  and  also  in  spirit;  but 
with  counterfeit  chastity,  and  so  shall  deceive  the  hearts  of 
many. 

Who  would  think  there  were  any  evil  in  single  commu- 
nion? or  why  may  not  every  body  follow  his  own  devotion, 
and  receive  the  sacrament  when  he  will  ?  what  harm  is 
herein?  It  may  seem  to  be  done  for  the  reverence  unto  the 
sacrament,  lest  it  should  grow  in  contempt  if  it  were  used 
often.  These  reasons  are  fair  and  fresh;  but  this  is  a  mys- 
tery, and  a  practice  of  antichrist.  For  by  this  means  have 
they  shut  out  the  faithful  people  of  God,  and  made  them 
negligent  and  careless  for  the  receiving  of  the  Lord's  sup- 
per; they  abused  the  church  of  the  living  God,  they  turned 
the  remembrance  of  the  death  of  Christ  into  a  may-game ; 
they  made  the  people  commit  horrible  and  open  idolatry,  to 
worship  the  creature  instead  of  the  Creator,  who  is  God, 
blessed  for  ever. 

Who  would  think  there  were  any  evil  in  the  keys  of  the 
church?  They  are  the  expoundingof  the  law,  and  the  dis- 
closing of  the  will  of  God.  They  are  the  chief  comfort  of 
our  conscience.     But  antichrist  shall  take  these  keys  unto 


II.  7.]  to  the  Thessalonians.  229 

himself,  and  shall  build  up  his  own  kingdom  with  them. 
He  shall  shut  that  which  God  hath  opened,  and  shall  open 
that  God  hath  shut;  this  is  also  the  mystery  of  iniquity. 

Who  would  think  there  were  any  evil  in  godly  prayers 
of  the  church ;  Christ  saith,  Matt.  xxiv.  Watch  and  pray  for 
you  know  not  in  what  hour  your  Master  will  come.  And 
again,  Matt.  vi.  Pray  thou  to  thy  Father  which  is  in  secret; 
and  thy  Father  which  seeth  thee  in  secret  shall  reward  thee 
openly.  And  again:  Matt.  vii.  Ask, and  ye  shall  receive;  seek, 
and  ye  shall  find;  knock,  and  it  shall  be  opened  unto  you. 
St.  Paul  saith,  i  Thess.  v.  Pray  without  ceasing.  David  saith, 
Ps.  cxlv.  The  Lord  is  nigh  unto  all  them  that  call  upon 
him,  to  all  that  call  upon  him  faithfully.  For  the  Lord  will 
hear  the  prayers  of  his  saints,  and  deliver  him  when  they 
call  upon  him.  These  prayers  shall  antichrist  take  to  work 
his  iniquity,  and  under  pretence  of  them  shall  devour  widows' 
houses ;  and  shall  make  a  net  of  them  to  fish  and  drag  for 
all  the  riches  of  the  world — this  is  also  the  mystery  of  iniquity , 

Who  would  think  there  were  so  great  evil  in  the  doctrine 
of  purgatory?  What,  if  one  thought  that  his  father  or  friend 
died  in  some  venial  sin,  and  were  chastised  somewhile  in 
purgatory  fire,  and  that  he  might  be  relieved  by  prayers ; 
for  this  pretence  and  imagination  have  they  thereof;  What, 
if  one  should  so  think,  what  hurt  were  it? — Brethren,  this  is 
the  mystery  of  all  mysteries,  and  the  secret  of  all  secrets.  In 
this  stands  the  countenance,  and  all  the  welfare  of  antichrist. 

He  has  impropried*  the  whole  kingdom  of  purgatory  to 
himself,  and  has  made  it  more  gainful  than  heaven  and 
earth.  There  he  sells  prayers;  there  he  makes  port  sale  of 
bulls  and  pardons ;  there  he  sells  forgiveness  of  sins,  from 
the  punishment  and  from  the  blame.  He  sells  the  mercies  of 
God,  the  blood  of  the  martyrs,  the  works  of  supererogation, 
the  merits  of  his  fratries,  the  blood  of  Christ;  there  he  sells 
paradise,  deliverance  or  assurance  from  hell,  and  entrance 
into  heaven ;  he  makes  merchandise  of  the  souls  of  the 
people  ;  this  is  the  alone  mystery,  above  all  other  mysteries. 

Who  would  think  there  were  an  evil  in  the  name  of  the 
church?  it  is  the  witness  bearer  unto  the  gospel:  it  is  the 
pillar  of  truth  ;  it  is  the  spouse  of  Christ.  Yet,  saith  Christ, 
antichrist  shall  come  in  my  name ;  he  shall  seem  holy  ;  he 
shall  talk  of  the  gospel ;  he  shall  carry  the  face  of  the 
church,  and  deceive  many.     This  is  a  mystery. 

Who  would  think  it  a  matter  of  so  great  inconvenience, 
*  Converted  to  his  own  use. 


230  Jewell. — On  the  Second  Epistle 

for  a  man  to  call  the  bishop  of  Rome,  the  greatest  bishop,  or 
the  chiefest  patriarch,  and  the  highest  judge,  and  to  say 
that  all  appeals  lie  unto  him?  What  hurt  may  this  be?  it 
seems  a  small  matter,  a  matter  of  nothing.  But  it  is  a 
practice,  it  is  a  secret,  and  a  mystery;  hence  flowed  all  the 
streams  of  vanity  and  presumption  wherein  he  advances 
himself;  hence  it  is  that  he  saith,  I  am  above  kings  and 
emperors ;  1  am  above  general  councils ;  1  am  above  the 
whole  church  of  Christ ;  1  am  above  the  angels  of  God  ;  I 
have  power  to  command  and  to  countermand  them  at  my 
pleasure ;  I  am  the  successor  of  Peter ;  I  am  the  vicar  of 
Christ.  No  man  may  judge  me,  whatsoever  I  do  ;  I  can- 
not err ;  general  councils  might  err,  the  apostles  might  err, 
the  angels  of  God  might  err ;  but  I  cannot  err.  I  have  the 
fulness  of  power ;  the  whole  world  is  my  diocese  ;  whoso- 
ever is  saved,  is  under  me ;  whosoever  is  not  under  me  is 
cursed  of  God.  I  am  the  light  of  the  world  ;  I  can,  in  a 
manner,  do  whatsoever  God  can  do. 

AH  these  speeches  are  written,  are  printed,  are  published, 
and  proclaimed  abroad.  This  is  a  mystery  of  iniquity  ;  this 
is  a  deep  secret.  These  are  the  very  ways  and  steps  of  an- 
tichrist ;  God  give  us  eyes  to  see  them,  and  hearts  that  we 
may  discern  them. 

Paul  saw  this  mystery  working,  even  in  that  time  he  lived. 
John  saith,  3  John,  Diotrephes  loveth  to  have  the  pre-emi- 
nence; to  lift  up  himself  above  his  brethren,  be  the  head 
of  the  church,  and  to  bear  a  mastery.  So  Paul  espied  con- 
tentions in  Corinth,  1  Cor.  ii.  Every  one  of  you  saith,  I  am 
of  Paul,  and  I  am  of  Apollos,  and  1  am  of  Cephas,  and  I 
am  of  Christ:  these  were  the  beginnings  of  antichrist.  But 
Paul  saith,  2  Cor.  iv.  We  preach  not  ourselves,  but  Christ 
Jesus  the  Lord,  and  ourselves  your  servants,  for  Jesus' 
sake.  So  the  truedisciples  of  Christ  reckon  not  themselves 
any  thing,  but  the  members  one  of  another,  but  the  minis- 
ters by  whom  the  people  believe,  but  witnesses  chosen  be- 
fore of  God,  but  such  as  are  commanded  to  preach,  but 
God's  labourers. 

Now  let  us  consider  these  marks  of  antichrist;  was  there 
ever  any  which  hath  forbidden  lawful  marriage,  and  ac- 
counted it  a  state  of  life  which  is  unclean,  and  not  meet  for 
his  holiness;  and  deceived  the  world  with  counterfeit  chas- 
tity? the  same  is  antichrist.  For  Jerome  tells  us  antichrist 
shall  pretend  chastity,  that  he  may  deceive  many;  and  Paul 
calls  forbidding  of  marriages  the  doctrine  of  devils. 


II.  7.]  to  the  Thessalonians.  231 

Was  there  ever  any  which  hath  shut  forth  the  faithful 
from  the  holy  communion,  and  hath  made  them  careless  for 
the  receiving  thereof?  which  hath  defaced  the  sacrament, 
abused  the  church  of  God,  and  caused  the  people  to  give 
the  honour  of  God  unto  a  creature?  This  is  the  working 
of  the  mystery  of  iniquity;  he  is  antichrist. 

Was  there  ever  any  which  took  the  keys  of  the  kingdom 
of  heaven,  and  wrought  to  himself  therewith  a  principality, 
or  kingdom,  on  earth?  Was  there  ever  any  which  hath 
shut  them  out  from  the  kingdom  of  God,  to  whom  God  hath 
opened  it,  and  hath  set  free  the  consciences  of  those  sinners 
whom  God  hath  not  loosed  ?     He  is  antichrist. 

Was  there  ever  any  which  beguiled  the  people,  which 
devoured  widows'  houses,  under  colour  of  long  prayers,  and 
has  used  them  as  a  net  to  fish  for  the  treasures  and  riches 
of  all  the  world?     He  is  antichrist. 

Was  there  ever  any  which  sold  bulls  and  pardons,  and 
forgiveness  of  sins,  and  the  mercies  of  God,  and  the  merits 
of  men,  and  the  blood  of  the  martyrs,  and  the  passion  of 
Christ  the  Son  of  God?  Was  there  ever  any  that  sold 
paradise  and  heaven,  and  made  sale  of  the  souls  of  the 
people,  and  all  for  money  ?     The  same  is  antichrist. 

Was  there  ever  any  which  came  in  the  name  of  Christ, 
with  the  show  of  holiness,  with  the  countenance  of  the 
church,  and  has  showed  himself  in  all  his  life  and  doctrine 
contrary  to  Christ  ?     He  is  antichrist. 

Was  there  ever  any  which  has  said,  I  am  above  kings 
and  emperors,  and  the  states  of  the  world ;  I  am  above 
councils,  I  am  above  the  whole  church  of  Christ,  and  above 
the  angels  of  God.  No  man  may  judge  me;  I  cannot  err; 
whosoever  shall  be  saved,  must  be  under  me;  if  any  shall 
not  obey  me,  they  are  cursed  before  God;  God  and  I  have 
one  judgment-seat;  we  sit  together;  I  can  do  whatsoever 
God  can  do? 

He  that  thus  saith  is  antichrist.  The  mystery  of  ini- 
quity doth  work  already,  saith  the  apostle.  He  shall  not 
open  himself.  Whatsoever  he  doth,  he  doth  it  in  secret;  so 
shall  he  advance  himself;  so  shall  he  speak  great  things, 
and  blasphemies  against  the  Highest ;  so  shall  he  prevail 
and  prosper;  so  shall  he  darken  the  heavens,  and  draw  the 
third  part  of  the  stars  after  him;  so  shall  he  sit  in  the  holy 
place,  even  in  the  seat  of  God :  and  all  this  shall  he  work 
under  pretence  of  humility,  and  shall  call  himself  the  ser- 
vant of  servants. 


232  Jewell. — On  the  Second  Epistle 

Only  he  which  now  withholdethy  shall  let  till  he  be  taken 
out  of  the  vmy. 

Now  the  emperor  holdeth  the  whole  power  and  authority- 
over  the  world,  but  it  shall  be  taken  away  from  him,  and 
then  shall  antichrist  come,  when  all  stops  and  lets  shall  be 
removed.  Who  is  he  that  doth  stop  him,  and  let  his  coming? 
the  emperor  of  Rome.  So  saith  TertuUian,  so  Augustine, 
Ambrose,  and  Chrysostom.  Antichrist  shall  possess  a  great 
part  of  the  Roman  empire;  yet  so  long  as  the  emperor  shall 
stand  and  prosper,  he  will  not  suffer  any  part  of  his  empire 
to  be  abated.  So  long  as  the  emperor  shall  be  able  to  bear 
himself,  antichrist  shall  never  be  able  to  grow. 

But  a  time  shall  come  when  the  empire  of  Rome  shall  be 
rent  asunder;  then  the  authority  of  the  emperor  shall  decay, 
then  antichrist  shall  gather  strength,  and  shall  place  himself 
where  the  emperor  was.  A  traitor  cannot  usurp  the  crown, 
so  long  as  the  right  king  is  able  to  stand  and  maintain  his 
state.  Antichrist  is  a  traitor,  a  traitor  both  to  God  and 
man.  When  the  emperor  shall  fall  and  decay,  then  he  shall 
rise  up;  when  the  emperor  becomes  weak,  then  he  shall 
grow  strong.  Therefore  Paul  saith.  Antichrist  shall  not 
come  yet,  for  the  emperor  letteth  him.  The  emperor  shall 
be  removed^  and  then  shall  antichrist  come.* 

But  before  I  proceed  to  say  more  of  this  division  of  the 
empire,  that  we  may  come  to  the  bottom  of  this  matter,  and 
so  see  the  meaning  of  this  prophecy  evidently  laid  open 
before  us,  I  will  show  more  plainly  and  particularly  of  anti- 

*  The  Rev.  H.  Townsend  says,  in  a  note  upon  this  passage,  "  The 
man  of  sin  began  to  be  revealed  as  soon  as  the  Roman  emperors  and 
the  heathen  magistrates  lost  their  power.  As  soon  as  Constantine 
became  a  Christian,  the  power  of  heathen  Rome  was  restrained,  and 
the  Christians  ceased  to  be  persecuted.  Tiien  it  was  that  the  man 
of  sin  gradually  exalted  himself,  then  it  was  that  the  worship  of  saints 
and  angels  was  introduced,  &c. — The  obstacle  tliat  impeded  the  re- 
vealing of  the  man  of  sin  is  generally  supposed  by  the  ancient  fathers 
to  be  the  Roman  empire.  The  cautious  manner  in  which  the  apostle 
hints  at  it,  avoiding  even  the  mention  of  the  restraining  power  in 
writing,  although  he  had  previously  declared  it  to  the  Thessalonians, 
strengthens  this  suggestion.  And  it  is  a  remarkable  circumstance, 
that  so  much  was  this  the  general  opinion  of  the  primitive  Christians, 
that  they  were  accustomed  to  pray  for  the  continuance  of  the  Roman 
empire,  being  well  convinced  that  the  moment  the  Roman  empire 
was  dissolved,  the  man  of  sin  would  be  revealed.  That  this  part  of 
the  prophecy  was  not  misunderstood  is  clear  from  the  event ;  for  in 
proportion  as  the  power  of  the  empire  decreased,  the  power  of  the 
church  increased,  till  at  last  the  man  of  sin  was  fully  revealed."— 
New  Testament  arranged^  II.  p.  265,  &c. 


II.  7.]  to  the  Thessalonians.  233 

Christ,  who  he  shall  be.  It  is  a  hard  and  doubtful  thing, 
as  are  all  prophecies;  but  mark  well  what  shall  be  spoken. 
I  will  speak  nothing  without  good  warrant  and  authority  of 
the  old  writers  and  fathers.  I  will  tell  you  the  conditions 
of  antichrist,  and  where  he  shall  dwell;  that  known,  it  shall 
be  no  hard  matter  to  know  the  rest. 

Who  shall  he  be  then,  or  of  what  condition,  that  we  may- 
know  him?  Some  have  said,  he  should  be  a  Jew  of  the 
tribe  of  Dan;  some,  that  Nero,  the  bloody  tyrant,  should  rise 
again,  and  he  should  be  antichrist;  some,  that  he  should  be 
a  mighty  persecutor,  who  should  rage  and  range  over  the 
whole  world,  raze  towers  and  castles,  set  on  fire  the  church 
and  oratories,  and  kill  whomsoever  he  meets.  Hippolytus 
saith,  he  shall  be  begotten  by  the  devil,  and  himself  shall 
be  a  devil.  These  devices  were  imagined  and  written  many 
hundred  years  since,  as  every  body  were  best  able  to  devise. 
But  these  are  fables,  and  have  no  ground.  To  say  the  truth, 
antichrist  shall  neither  be  a  Jew  nor  Nero,  nor  one  begotten 
by  the  devil;  he  shall  be  a  Christian,  he  shall  be  a  bishop, 
and  a  holy  father,  and  a  bishop  of  great  show  and  counte- 
nance in  the  world.  Mark,  he  shall  not  be  a  king,  nor  an 
emperor,  nor  a  tyrant,  nor  a  temporal  prince,  but  a  bishop. 

But  how  may  this  be  known,  that  we  may  be  certain  of 
it?  For  you  will  charge  my  sayings  with  partiality,  as  if 
what  should  be  spoken  by  me  might  proceed  of  displeasure 
and  malice.  Who  then  has  so  spoken  or  written,  that  we 
may  believe  him?  Hear  Gregory  himself,  a  bishop  of  Rome, 
what  he  recorded  of  this  matter  well  nigh  a  thousand  years 
aero.  "  The  king  of  pride,  that  is,  antichrist,  is  even  at 
hand,  and  an  army  of  priests  is  prepared,  which  is  a  wicked 
or  horrible  thing  to  be  spoken."  Lo!  both  the  king,  which 
is  antichrist,  and  his  guard,  to  wait  upon  him,  a  company  of 
priests  and  clerks,  of  monks  and  friars,  to  attend  him.  Upon 
whom  shall  an  army  of  priests  attend,  but  upon  a  bishop? 

If  you  say  this  is  no  plain  proof,  but  forced  and  wrested, 
because  he  names  not  a  bishop,  but  a  king  of  pride  ;  hear 
him  again.  "  I  speak  it  boldly;  whosoever  either  calls 
himself  the  universal  priest,  or  desires  so  to  be  called  (as  the 
pope  doth)  in  the  pride  of  his  heart,  he  is  the  forerunner  of 
antichrist."  In  this  place,  he  not  only  tells  us,  antichrist 
shall  be  a  bishop,  but  also  what  manner  of  bishop.  He 
shall  be  a  bishop,  and  that  bishop  who  shall  claim  universal 
authority;  such  a  bishop  as  shall  say,  "  It  is  necessary  for 
salvation,  that  every  soul  be  subject  to  me ;"  who  shall  say, 

JEWELL.  21 


234  Jewell, — On  the  Second  Epistle 

it  is  plain  that  the  church  is  one,  because  in  the  universal 
church  there  is  one  supreme  head,  that  is,  the  pope. 

The  Sibyl  saith,*  (cap.viii.)  "  This  king  shall  have  a 
white  head,  and  shall  be  called  by  a  name  much  like  to 
Pontus;"  in  which  two  marks  of  his  head  and  name,  whom 
can  we  find  but  a  bishop,  who  wears  solemnly  a  white 
mitre  of  silver,  and  adorned  with  precious  stones,  and  in 
Latin  is  named  pontifex]  Again,  Joachimus  Abbasf  saith, 
*'  He  shall  exalt  himself  above  all  that  is  called  God ;  for 
he  only  shall  be  called  holy  lord,  and  most  holy  pope." 

So  that,  for  our  direction,  we  hear  not  only  of  a  king  of 
pride  and  his  guard  of  priests,  but  we  learn  that  this  king 
shall  have  a  white  head,  and  a  name  much  like  Pontus, 
that  is,  shall  be  pontifex,  a  bishop.  Gregory  moreover  said, 
He  shall  call  himself,  or  desire  to  be  called,  a  universal 
priest.  And  Joachim,  an  abbot,  has  told  us.  Antichrist 
shall  be  called  holy  lord,  and  most  holy  pope. 

But  where  shall  antichrist  be  resident?  In  what  place 
shall  we  seek  him?  For  if  we  look  for  him  in  one  place, 
and  he  be  in  another,  we  shall  not  find  him.  Where  then 
is  he  stalled?  in  what  city?  in  what  church?  Some  say  in 
Babylon,  some  in  Syria,  some  in  Chaldea,  some  in  .Terusa- 
lem  upon  mount  Sion,  some  in  one  place,  some  in  another. 
These  are  but  guesses,  and  bear  no  weight.  Paul  tells  us,  he 
shall  creep  into  the  empire  of  Rome;  so  saith  the  apostle, 
and  so  the  fathers.  The  empire  shall  be  made  waste,  and 
then  antichrist  shall  come,  and  invade  the  church.  But  the 
empire  was  great  and  wide;  it  reached  over  a  great  part  of 
the  world:  it  contained  England,  France,  Spain,  Germany, 
Poland,  Denmark,  Italy,  Illyricum,  Macedonia,  Thracia, 
Greece,  Asia  (Minor,)  Armenia,  Egypt,  Mauritania,  and  the 
rest  of  Africa.  All  these  were  parts  of  the  empire  of  Rome. 
In  what  part,  or  in  what  city,  or  in  what  church  of  all  these 
shall  he  sit?  St.  John  saith.  Rev.  xvii.  The  seven  heads  are 
seven  mountains,  on  which  the  woman  sitteth.  Antichrist 
shall  sit  in  a  city  built  upon  seven  hills.     Where  shall  we 

*  The  books  called  the  Sibylline  oracles  appear  certainly  to  have 
been  collected  before  a.  d.  140.  Some  one  of  the  early  Christians 
seems  to  have  compiled  them  from  old  prophecies,  histories,  and 
passages  of  the  Scriptures,  perhaps  inserting  some  ancient  oracles. 
See  Cave,  Hist.  Lit. 

t  The  abbot  Joachim  was  a  native  of  Calabria.  He  lived  in  the 
twelfth  century,  and  delivered  many  prophecies  concerning  the  pa- 
pacy.  These  were  printed  at  Venice  in  1589  with  curious  emble. 
matical  engravings.  He  wrote  other  works,  printed  in  1519. — See 
Dupin. 


II.  7.]  to  the  Thessalonians.  235 

find  such  a  city  in  the  whole  world  ?  Is  it  Jerusalem,  or 
Athens,  or  Constantinople,  or  Antioch?  Where  we  find  a 
city  so  built,  that  city  is  the  place  of  antichrist.  There  is 
none  but  one.  The  Spirit  of  God  cannot  lie.  But  which 
is  that  one?  All  writers,  as  well  old  as  new,  call  that  city 
Rome.  Rome  is  built  upon  seven  hills;  they  yet  remain. 
The  names  of  the  hills  are  known  to  be  these:  Palatine, 
Quirinal,  Aventine,  Csslian,  Viminal,  Esquiline,  Janicular. 

The  poet,  speaking  of  this  city,  saith,  "  And  this  one  city 
has  compassed  into  itself  with  a  wall,  seven  high  places." 
Therefore  Plutarch  calls  it  "  of  seven  hills."  They  have 
used  in  Rome,  in  their  general  processions  in  gang-week,* 
to  go  to  these  seven  hills,  and  to  do  some  solemn  piece  of 
service  at  every  one  of  them.  Rome  is  the  city  of  seven 
heads.  Rome  is  the  city  built  upon  seven  hills;  therefore 
the  city  which  John  describes ;  and  therefore  it  is  the  taber- 
nacle and  stall  in  which  antichrist  shall  sit. 

The  Sibyl  wrote  "  That  the  greatest  terror  and  fury  of  his 
empire,  and  the  greatest  woe  that  he  shall  work,  shall  be  by 
the  banks  of  Tyber."  And  who  is  there  that  has  heard  of  the 
situation  of  Rome,  that  does  not  know  it  is  built  on  the  banks 
of  Tyber?  Irenseus,  who  lived  near  fifteen  hundred  years 
ago,  saith  the  name  of  antichrist  expressed  by  that  number 
shall  be  Latinus,  that  is.  He  shall  sit  in  a  city  called  Latium, 
that  is,  Rome.  Joachimus  Abbas  saith,  Antichrist  is  long 
since  born  in  Rome,  and  yet  shall  be  advanced  higher  in  the 
apostolic  see.  Bernard  saith.  The  beast  that  is  spoken  of  in 
the  book  of  Revelation,  unto  which  beast  is  given  a  mouth 
to  speak  blasphemies,  and  to  keep  war  against  the  saints  of 
God,  is  now  got  into  Peter's  chair,  as  a  lion  prepared  to  his 
prey.     These  words  are  clear  as  the  sun-beams. 

St.  John  saith.  Antichrist  shall  sit  in  a  city  built  upon 
seven  hills:  that  city  is  the  city  of  Rome.  The  Sibyl  saith, 
His  greatest  work  shall  be  by  the  banks  of  the  Tyber:  that 
city,  so  built,  is  the  city  of  Rome.  Irenseus  saith.  The 
name  of  antichrist  shall  be  Latinus:  this  name  belongs  to 
the  bishop  of  Rome.  Bernard  saith.  The  beast  that  is 
spoken  of  in  the  Revelation,  is  got  into  Peter's  chair. — 
John  lived  1560  years  since,  the  Sibyl  2000,  Ireneeus  about 
1500,  Joachimus  Abbas  300.f     Bernard  lived  about  400 

*  Rogation  week.  A  trace  of  these  processions  is  preserved  in 
the  custom  of  perambulating  parishes,  though  now  only  to  mark  the 
boundaries. 

+  These  dates  are  to  be  calculated  from  about  a.  d.  1570 ;  the  date 
attributed  to  the  Sibyls  is  uncertain. 


236  Jewell. — On  the  Second  Epistle 

years  since.  And  by  the  testimony  of  all  these,  antichrist 
shall  be  a  bishop,  and  placed  at  Rome. 

You  marvel  at  this,  how  it  should  be  possible  that  anti- 
christ should  sit  in  Peter's  chair;  you  heard  who  hath  said 
it,  and  no  wonder  at  all;  for  he  shall  sit  in  the  place  of 
God,  in  the  holy  place,  in  the  church  of  Christ. 

So  Augustine  gathers  upon  the  apostle's  words;  "  For 
the  temple  of  an  idol,  or  of  a  devil,  the  apostle  would  never 
call  the  temple  of  God."  And  Jerome  saith,  "Antichrist 
shall  sit  in  the  temple  of  God,  either  at  Jerusalem,  as  some 
imagine,  or  in  the  church,  as  we  more  truly  think,  showing 
himself  as  if  he  were  Christ,  and  the  son  of  God."  Again 
he  sailh,  "  Antichrist  shall  tread  under  his  feet  all  approved 
and  true  religion."  And  Hilary  sailh,  "  Is  there  any  doubt 
but  antichrist  shall  sit  in  the  same  houses?  He  shall  sit  in 
those  houses  and  buildings,  with  which  you  are  in  love,  and 
which  you  honour."  Again  he  saith,  "  He  shall  be  contrary 
to  Christ,  under  the  colour  of  preaching  the  gospel;  so  that 
our  Lord  Jesus  Christ  shall  then  be  denied,  when  a  man 
would  think  he  is  preached."  Thus  we  have  seen  who  shall 
be  antichrist,  and  in  what  church  he  shall  be,  that  he  shall 
be  a  bishop^  and  shall  be  stalled  or  placed  in  Rome. 

Now  to  return  again  to  the  words  of  the  apostle.  Only 
he  2vho  now  lettetk,  shall  let  nntil  he  be  taken  away.  Now 
the  emperor  hath  the  rule  over  the  world.  Let  him  keep  it. 
There  shall  a  time  come  when  he  shall  lose  his  possessions; 
then  antichrist  shall  appear.  When  the  empire  shall  be 
dismembered,  and  the  kingdoms  belonging  to  him  shall 
depart  from  him,  then  shall  be  the  coming  of  antichrist. 

Who  will  look  into  the  story  of  things  in  times  past,  shall 
perceive  the  meaning  of  the  apostle,  and  how  the  empire  of 
Rome,  being  so  great,  is  consumed  and  brought  to  nothing, 
and  in  what  sort  antichrist,  who  was  once  so  poor  and 
simple,  so  little  regarded  and  obscure,  might  grow  to  be  so 
great,  and  advance  himself  above  kings  and  princes.  The 
impoverishing  of  the  one  was  the  enriching  of  the  other. 

I  told  you,  that  the  empire  of  Rome  contained  sometime 
a  great  part  of  the  world,  as  England,  France,  Spain,  Ger- 
many, &c.  Where  is  England  now?  It  is  divided  from, 
and  is  no  part  of  the  empire.  Where  is  France,  Spain, 
Italy,  Illyricum?  where  is  Rome  itself?  They  are  taken 
away  from  it,  and  are  now  no  part  of  the  empire.  Where 
is  Macedonia,  Thracia,  Greece,  Asia  (Minor,)  Armenia, 
&c.?  We  cannot  think  of  them  but  with  heaviness.  They 
now  are  under  the  Turk,  they  are  taken  away,  and  are  no 
part  of  the  empire. 


II.  7.]  to  the  Thessalonians.  237 

What  is  become  of  the  great  countenance  which  the  em- 
peror had  in  all  the  world  ?  He  is  now  in  comparison  no- 
body. What  part  of  all  the  empire  is  left  unto  him?  Not 
one  :  he  hath  not  left  him  one  city  or  town.  What  is  be- 
come of  all  which  did  belong  to  him?  They  are  dissolved, 
taken  from  him,  and  his  estate  is  brought  to  nothing. 

In  the  mean  wiiile  antichrist  increased,  and  grew  to 
wealth  by  spoil  of  the  empire.  The  bishop  of  Rome  has 
at  this  day  many  countries  and  lordships.  Poor  Peter  had 
none ;  how  then  came  he  by  them  ?  By  the  spoil  of  the 
empire.  He  has  the  title  of  Forum  Julium  ;*  whence  has 
he  it,  but  of  the  spoil  of  the  empire  ?  Whence  has  he  so 
many  countries  beginning  at  Lucca  and  onward  to  the  Alps, 
but  by  the  spoil  of  the  empire  ?  He  has  Ravenna,  Forum 
Sempronii,  Beneventum,  and  Spoletum.  All  these  he  has 
by  the  spoil  of  the  empire. 

He  claims  the  kingdom  of  Naples  and  of  Sicily ;  he  is 
the  lord  paramount ;  king  Philip  is  his  vassal,  and  pays  him 
tribute ;  he  has  Rome  itself;  it  did  belong  unto  the  empe- 
ror ;  how  grew  it  to  the  bishop  ?  whence  has  he  it  ?  By  the 
spoil  of  the  empire. 

We  see,  then,  that  the  emperor  is  abated;  that  the 
bishop  is  increased ;  and  so  increased,  that  he  hath  made 
the  emperor  to  be  his  man  ;  to  bear  his  train  ;  to  wait  upon 
him  ;  to  kneel  down,  and  to  kiss  his  foot. 

This  could  he  never  bring  to  pass  whilst  the  empire  stood 
whole,  and  the  emperor  was  able  to  make  his  part  good. 
But  these  things  were  done,  that  it  might  be  fulfilled  which 
was  spoken.  Rev.  xvii.  The  kings  of  the  earth  shall  give 
their  strength  and  power  to  the  beast,  &c.  That  they  may 
agree  together,  and  give  their  kingdom  unto  the  beast,  until 
the  words  of  God  be  fulfilled. 

Who  that  beast  shall  be,  Augustine,  writing  upon  the 
Psalms,  very  well  declares  ;  "  Thus  it  is  written  of  anti- 
christ ;  that  he  shall  conquer  all  kings,  and  obtain  the  king- 
dom himself  alone  :"  and  who  it  is  unto  whom  the  kings  of 
the  earth  have  given  their  kingdom,  and  which  obtains  the 
kingdom  himself  alone ;  if  any  man  doubt,  let  him  be  ad- 
vised  by  this  saying  of  those  who  knew  it  well,  and  were 
not  enemies  to  the  bishopric  of  Rome. 

Johan  de  Parisiis  saith,  "  Some  think  that  by  reason  of 
this  donation  of  Constantine,  the  pope  is  the  emperor  and 
the  lord  of  the  world  ;  and  that  hereby  he  has  power  both' 
*  A  country  of  Italy,  part  of  the  papal  states. 
21* 


938  Jewell. — On  the  Second  Epistle 

to  set  up,  and  also  to  pull  down  kings  as  an  emperor." 
And  if  this  be  too  little,  to  say  thus,  upon  hearsay,  the 
same  saith  further  plainly,  "  All  manner  of  temporal  power 
was  given  immediately  unto  the  pope."  What  other  thing 
is  it  that  pope  Innocent  saith?  "The  emperor  holds  his 
empire  of  the  pope,  and  therefore  he  is  bound  to  swear 
homage  and  fealty  to  the  pope,  as  the  vassal  is  bound  to 
his  lord." 

In  this  right  pope  Adrian  said,  "Behold,  it  is  in  our  hand 
to  bestow  the  empire  upon  whom  we  list."  Were  not  the 
state  of  the  empire  now  decayed,  were  not  the  prophecy  of 
the  apostle  now  fulfilled,  were  not  the  emperor,  howsoever 
he  have  in  a  mystery  a  bare  name  left,  taken  away,  as  well 
in  respect  of  the  countries  which  he  held,  as  of  the  autho- 
rity, the  rule  and  power  which  he  had  over  the  world, 
these  proud  speeches  could  never  have  been  suffered. 

Now  then,  seeing  the  empire  is  so  decayed  and  abased, 
and  the  bishop  of  Rome  so  highly  advanced  into  his  seat 
and  authority,  so  highly  I  say,  that  some  are  bold  to  say, 
"  The  pope  hath  the  princehood  of  all  the  whole  world," 
and,  "  The  pope  is  king  of  kings,  and  lord  of  lords ;"  let 
Gregory,  who  has  elsewhere  given  great  light  to  this  pro- 
phecy, show  us  hereby  also  to  know  who  is  antichrist :  he 
saith,  "  Antichrist,  when  he  shall  come,  shall  conquer  the 
highest  estates  and  powers  of  this  world." 

This  whole  matter  also  is  expressed  in  the  seventh  of 
Daniel:  The  fourth  beast  was  fearful  and  terrible,  and  very 
strong;  it  had  great  iron  teeth,  it  devoured  and  brake  in 
pieces,  and  stamped  the  residue  under  his  feet;  and  it  was 
unlike  the  beasts  that  were  before  it;  for  it  had  ten  horns. 
And  behold,  there  came  up  among  them  another  little  horn, 
which  had  eyes  like  a  man,  and  a  mouth  speaking  pre- 
sumptuous things.  This  beast  is  the  empire  of  Rome,  the 
greatest  empire  that  ever  was.  It  was  divided  into  ten,  or 
into  sundry  kingdoms,  as  I  showed  you,  and  as  we  see  this 
day.     The  little  horn  is  antichrist. 

The  empire  shall  be  divided  and  weakened,  then  anti- 
Christ  shall  come;  he  shall  speak  words  against  the  Most 
High,  and  shall  consume  the  saints  of  the  Most  High,  and 
think  that  he  may  change  times  and  laws,  and  they  shall  be 
given  into  his  hand.  Daniel  saith,  He  shall  speak  words 
against  the  Most  High,  and  shall  think  he  may  change 
times  and  laws,  and  they  shall  be  given  into  his  hands. 
Wherein  he  shows  not  only  the  pride  and  presumption  of 


11.  7.]  to  the  Thessalonians.  239 

antichrist,  but  that  he  shall  also  prevail  for  a  time.  Such  a 
one  there  has  been,  and  yet  is.  He  blasphemes  God,  mur- 
ders the  saints,  has  changed  times  and  laws,  the  laws  of 
God,  and  the  laws  of  nature.     He  is  antichrist. 

To  make  an  end  of  this  part,  for  knowledge  of  antichrist, 
who  he  shall  be,  in  what  place  he  shall  dwell,  and  of  that 
which  should  hinder  his  coming,  let  us  remember  he  shall 
be  no  Jew,  nor  Heathen,  but  a  Christian  ;  and  no  king,  or 
temporal  wight,  but  a  bishop,  a  universal  priest,  and  most 
holy  pope. 

As  Jerome,  upon  the  words  of  the  prophet,  Zech.  xi.  O 
idol  shepherd,  that,  &c.  saith,  "  I  doubt  nothing  but  that 
this  foolish  and  unskilful  shepherd  is  antichrist,  which 
should  come  towards  the  end  of  the  world."  And  further 
saith,  "This  shepherd  is  so  wicked,  that  he  is  not  called  a 
worshipper  of  idols,  but  an  idol  himself,  because  he  calleth 
himself  God,  and  will  be  worshipped  of  all  men." 

Let  us  remember  v/e  may  not  seek  him  in  the  streets,  or 
in  market-places,  or  in  woods,  or  in  the  wilderness,  but  in 
the  temple  of  God.  There  shall  he  sit,  and  hold  the  stern, 
and  devise  laws  and  canons,  and  shall  rule  the  hearts  and 
consciences  of  the  people ;  there  shall  he  show  his  power, 
and  put  on  the  cloak  of  simplicity,  and  truth,  and  of  holiness. 

St.  Augustine  saith.  Antichrist  shall  not  only  sit  in  the 
church  of  God,  but  also  shall  show  himself  in  outward  ap- 
pearance, as  if  he  himself  were  the  church  himself  "  Not 
that  he  sitteth  in  the  temple  of  God,  but  he  sitteth  as  the 
temple  of  God,  as  if  he  himself  were  the  temple  of  God, 
which  is  the  church."  Let  us  remember  what  shall  hinder 
his  coming,  even  the  safety  of  the  emperor,  and  his  conti- 
nuance in  that  full  power  and  estate  wherein  he  then  was. 

The  decay  of  the  empire  shall  make  way  for  antichrist. 
If  therefore  it  be  weakened,  and  has  been  weakened  any 
time  since,  if  the  kingdoms  of  the  world  be  divided  from  it, 
that  is  an  evident  token  that  the  coming  of  antichrist  is  not 
stopped,  but  that  he  has  come  and  showed  himself,  and  by 
little  and  little,  ever  since  such  decay  of  the  empire,  has 
enlarged  himself  and  established  his  power  over  all  countries 
and  nations.  As  Chrysostom  saith,  "  As  long  as  the  empire 
shall  be  had  in  awe,  no  man  shall  straightway  submit  him- 
self to  antichrist;  but  after  the  empire  shall  be  dissolved, 
antichrist  shall  invade  the  state  of  the  empire  standing 
void,  and  shall  labour  to  pull  unto  himself  the  empire  both 
of  man  and  God." 


240  Jewell. — On  the  Second  Epistle 

Verse  8.  And  then  shall  that  wicked  man  be  uttered  whom 
the  Lord  shall  consume  with  the  spirit  of  his  mouth,  and 
shall  destroy  him  with  the  appearance  of  his  coming. 

Antichrist  shall  be  opened  by  little  and  little.  All  his 
devices  and  practices  shall  be  disclosed,  that  they  may  ap- 
pear and  be  seen  of  the  world.  He  is  in  this  place  called 
o  ANOMos,  "  a  man  without  order."  This  is  another  pecu- 
liar note  of  antichrist ;  he  shall  seek  to  be  free,  and  to  go 
at  liberty;  he  shall  be  tied  to  no  law,  neither  of  God,  nor 
of  man.  Let  us  once  again  look  into  the  state  of  the  church 
of  Rome,  to  seek  out  this  lawless  man.  There  he  sitteth 
that  saith,  "  I  cannot  err." 

Why  is  it  said,  "  The  pope  is  exempted  from  all  law  of 
man  V  And  again,  why  must  we  expound  any  fact  of  the 
holy  father  for  the  best  ?  And  if  it  be  theft,  or  any  other 
thing  that  of  itself  is  evil,  as  adultery  or  fornication,  we 
must  think  it  is  done  by  the  secret  inspiration  of  God. 
Again,  why  say  they  the  doings  of  the  pope  are  excused,  as 
Sampson's  murders,  as  the  Jews'  robberies,  and  as  the 
adulteries  of  Jacob?  And  again,  Why  say  they,  "  Neither 
all  the  clergy,  nor  all  the  whole  world,  may  either  judge 
or  depose  the  pope,"   but  because  he  is  lawless? 

Why  is  it  said,  that  "  In  such  things  as  he  wills  his  will 
stands  instead  of  reason;  neither  may  any  man  say  unto  him, 
O  sir,  why  do  ye  this?"  but  because  he  is  lawless?  Why  is  it 
said  of  him,  although  all  the  world  would  judge  in  any  mat- 
ter against  the  pope,  yet  it  seems  we  ought  to  stand  to  the 
judgment  of  the  pope?  for  he  seems  to  have  all  laws  in  the 
chest  of  his  bosom;  but  because  he  is  "  that  lawless  man?" 
Why  is  it,  "  notwithstanding  the  pope  draw  innumerable 
companies  of  people  by  heaps  with  him  into  hell,  that  yet  no 
mortal  man  may  once  dare  reprove  him,"  but  because  he  is 
that  lawless  man  ?* 

*  Bishop  Jewell  refers  to  the  autjiorlties  here  quoted — instead  of 
his  references  the  following  extracts  from  the  decretals  and  Bellarmin 
may  be  given.  "  If  the  pope,  regardless  of  his  own  salvation,  and  of 
the  salvation  of  his  brethren,  be  found  unprofitable,  and  remiss  in  his 
works,  and  carry  with  him  innumerable  people,  in  troops,  to  the  devil ; 
no  mortal  is  to  presume  to  reprove  his  faults,  because  he,  being  to 
judge  all,  is  judged  of  none."  Bon.  Mart.  ap.  Decret.  dist.  40.  c.  6. 

"  We  declare,  affirm,  decree,  and  pronounce  to  every  human  crea- 
ture, that  it  is  absolutely  necessary  to  salvation,  to  be  subject  to  the 
pope  of  Rome."  Bon.  viii.  Extrav.  Com.  de  major,  et  obed.  c.  1.  f  8. 

"  Though  the  pope  should  err  in  enjoining  vices,  and  prohibiting 
virtues ;  yet  would  the  church  be  bound  to  believe  the  vices  to  be 


II.  8.]  to  the  Thessalonians.  241 

Why  is  it  said,  "  The  pope  may  also  change  the  very  na- 
ture of  things  in  applying  the  substantial  parts  of  one  thing 
to  another,  and  of  nothing  can  make  something,  and  of  no 
sentence  can  make  a  sentence  ;  for  he  may  dispense  above 
the  law,  and  of  wrong  may  make  right,  by  correcting  and 
changing  the  laws  ?"  One  Zabarella  saith,  they  persuaded 
the  bishops,  that  they  might  do  all  things,  and  therefore 
whatsoever  they  listed,  yea,  such  things  as  are  not  lawful. 

How  could  this  have  been  wrought,  but  that  the  Scrip- 
tures should  be  fulfilled  ?  This  is  he  whom  Paul  describes, 
that  wicked  "  lawless  man."  Thus  he  reigns  and  rules  with- 
out law,  without  reason,  without  fear  of  God,  without  regard 
of  man.  He  is  exempted  from  all  law,  and  his  word  is  law 
to  bind  all  the  world.  This  is  antichrist.  Tliis  is  he  of  whom 
Daniel  prophesied  :  He  shall  think  he  may  change  laws 
and  times  ; — the  times  of  nature,  and  the  laws  which  God 
himself  hath  ordained.  This  is  he  who  has  carried' him- 
self so  long  under  the  colour  of  holiness.  This  is  he  who 
has  beguiled  and  blinded  the  eyes  of  the  world. 

But  blessed  be  the  name  of  our  God,  who  is  the  God  of  truth, 
and  the  God  of  lights;  his  tyranny  and  treachery  is  now  re- 
vealed, and  therefore  not  regarded.  Oh  !  what  mountains  of 
money  made  he  sometimes  of  pardons  !  His  pardons  were 
reputed  the  only  safety  and  comfort  of  men's  souls.  He  was 
not  reckoned  a  Christian,  whosoever  sought  them  not.  No 
man  might  lack  them,  neither  in  his  life  nor  after  his  death.* 

But  where  are  they  now?  what  is  become  of  them?  who 
buys  them?  who  regards  the  having  of  them?  who  reposes 
his  trust  in  them?  Children  make  sport  of  them,  and  play 
with  them  in  the  streets  ;  they  see  the  filth  of  them,  and  the 
folly,  and  abhor  them.  How  cometh  this  to  pass  ?  The  man 
of  sin  is  revealed. 

What  a  kingdom  made  he  of  purgatory!  He  shut  out 
thence  whom  he  listed,  and  released  such  as  were  there,  at 
his  pleasure.  He  claims  power  over  the  quick  and  dead  ; 
he  sold  the  years,  the  days,  and  the  months,  by  round  reck- 
oning, a  hundred,  five  hundred,  and  a  thousand,  and  thou- 
sand thousand  years  of  pardon. 

Of  which  folly  his  own  canonists  were  ashamed.  One  of 

virtues,  and  the  virtues  vices,  if  it  would  avoid  sinning  against  its 
own  conscience."   Bellarmin.  de  pont,  iv.  5. 

*  A  few  years  before,  some  graves  were  opened  on  the  removal  of 
some  religious  houses,  by  the  duke  of  Somerset.  Dr.  Haddon,  who 
was  present,  relates  that  in  many  instances  caskets  were  found,  which 
had  been  buried  with  the  bodies,  containing  the  pope's  pardons. 


242  Jewell. — On  the  Second  Epistle 

them  saith,  Touching  that  Christ  said  unto  Peter,  Unto  thee 
will  1  give  the  keys,  &c.  We  must  understand  this  authority 
with  a  corn  of  salt  (otherwise  it  may  be  unsavoury);  therefore 
certain  of  the  pope's  pardons  that  promise  twenty  thousand 
years,  are  foolish  and  superstitious.  (Jo.  Major  in  4  sentent.) 

This  pardon  was  not  given  for  nothing,  but  sold  for 
money.  Who  had  aught  to  give,  had  speedy  despatch;  but 
poor  souls  that  had  nothing,  or  no  friends  to  pay  for  them, 
should  lie  still.  This  was  a  wealthy  kingdom.  But  now 
where  is  purgatory  ?  who  regards  it  ?  who  cares  for  it  ?  Chil- 
dren scorn  it  in  their  streets,  and  know  it  is  a  fable.  How 
comes  this  so  to  pass?  The  wicked  or  lawless  man  is  re- 
vealed. 

He  was  able  to  rule  the  whole  world  with  a  beck.  His 
word  stood  as  the  word  of  God ;  no  prince  or  emperor  durst 
withstand  it ;  it  was  thought  impossible  that  he  should  err. 
But  now  the  world  sees  that  his  word  is  deceivable  and  vain; 
he  errs,  and  has  lived  in  great  error.  Now  few  men  will 
believe  him,  no  prince  will  trust  his  word;  howsoever  they 
whose  eyes  God  hath  not  yet  opened  to  see  the  truth,  trust 
him  in  religion,  in  worldly  matters  they  will  not  trust  him. 
How  cometh  this  to  pass?  the  man  of  sin  is  revealed. 

What  shall  I  say  more?  Behold,  round  about  the  world  in 
all  places,  and  even  at  Rome  itself,  the  poor  massing  priest 
stands  a-cold,  and  can  get  no  hire ;  the  pope's  palls*  lie 
rotting  ;  his  bulls  go  a-begging;  his  wares  stand  upon  his 
hand;  nowise  man  will  buy  them.  Why?  how  comes 
this  so  to  pass?  The  man  of  sin  is  revealed,  all  his  deceit 
and  treachery  is  revealed. 

The  pope  stirs  and  strives  at  this  day  all  that  he  can.  He 
excommunicates  and  curses ;  he  sends  out  his  bulls ;  he 
blows  up  seditions;  he  breeds  treasons;  he  raises  subjects 
against  their  princes ;  he  sets  princes  upon  their  subjects ; 
he  imprisons  and  murders  the  saints  of  God  ;  he  shakes 
and  inflames  the  whole  world  in  his  quarrels  ;  but  all  in  vain. 
Why  so?  how  comes  this  to  pass?  There  is  no  counsel,  no 
wisdom,  no  fire,  no  sword,  that  shall  prevail  against  the 
Lord.  The  man  of  sin  and  his  errors  are  revealed.  Men 
see,  and  know,  and  detest  the  blindness  wherein  they  were 
led  ;  the  people  forsake  him. 

*  A  part  of  the  dress  of  Romish  archbishops,  made  at  Rome  from 
wool  consecrated  with  great  ceremony,  and  sent  to  every  prelate  on 
his  being  recognized  by  the  pope,  and  for  which  large  sums  of  money 
were  charged.  The  popes'  decrees  are  called  bulls,  from  the  Latin 
word  "  bulla,"  on  account  of  the  seals  affixed  to  them. 


II.  9,  10.]  to  the  Thessalonians.  243 

Whom  the  Lord  shall  consume  with  the  spirit  of  his  mouthy 

and  shall  abolish  with  the  brightness  of  his  coming: 
Verse  9.  Even  him  whose  coming  is  by  the  effectual  work- 
ing of  Satan,  with  all  power,  and  signs,  and  lying 
wonders, 
10.  And  in  all  deceivableness  of  unrighteousness  among 
them  that  perish;  because  they  received  not  the  love  of 
the  truth,  that  they  may  be  saved. 

By  the  order  of  the  apostle's  words,  I  should  now  speak 
of  the  overthrow  of  antichrist;  how  and  by  what  power  he 
shall  be  confounded.  But  because  the  two  verses  next  fol- 
lowing speak  yet  of  the  state  of  antichrist,  by  whose  means 
he  shall  come,  and  of  what  countenance  he  shall  be,  and 
with  whom  he  shall  prevail,  it  shall  be  good  we  consider 
these  things  first,  and  then  show  how  he  shall  be  destroyed. 
When  Christ  came  into  the  world,  he  came  in  the  name 
of  his  Father,  to  save  the  lost  sheep  of  the  house  of  Israel, 
and  to  gather  the  flock  that  was  scattered.  Antichrist  shall 
come  in  the  name  of  the  devil,  to  scatter,  and  disperse,  and 
consume  the  flock  of  God's  sheep.  His  coming  shall  be  by 
the  effectual  working  of  Satan.  And  what  or  who  is  Satan  ? 
He  hath  been  a  murderer  from  the  beginning;  through  his 
envy  came  death  into  the  world  ;  he  is  the  prince  of  this 
world,  the  prince  of  darkness,  the  father  of  lies,  the  spirit 
of  pride,  which  hath  said,  I  will  ascend  above  the  height  of 
the  clouds,  and  I  will  be  like  the  Most  High. 

He  shall  work  and  inflame  the  heart  of  antichrist,  and 
fill  it  with  his  spirit  and  wickedness,  and  shall  make  him 
the  man  of  sin,  and  the  son  of  perdition,  full  of  vanity,  and 
of  pride,  and  of  ungodliness,  that  he  may  mock  the  world, 
and  blind  the  hearts  of  the  people. 

His  coming  shall  be  by  the  working  of  Satan,  yet  he 
shall  make  show  as  if  he  came  in  the  name  of  Christ.  He 
shall  come  with  fatherly  looks,  with  holy  countenance,  and 
shall  set  himself  in  the  holy  place;  but  his  whole  endeavour 
shall  be  to  deface  the  kingdom  of  Christ ;  which  he  shall 
practise  to  do,  not  by  the  leading  of  any  angel,  or  archan- 
gel, or  by  the  power  of  God,  but  by  the  effectual  working 
of  Satan. 

He  shall  allege  the  doctors  and  fathers;  he  shall  allege 
Peter  and  Paul,  the  holy  apostles  of  Christ;  he  shall  allege 
Christ  and  God  himself,  as  though  his  doings  were  war- 
ranted by  them;  he  shall  say,  I  am  the  buttress  and  pillar 
of  the  church,  my  word  is  the  word  of  God  ;  he  shall  set 


244  Jewell. — On  the  Second  Epistle 

up  masses  and  sacrifices  of  his  own ;  he  shall  take  away  the 
word  of  God  ;  he  shall  teach  the  people  to  give  divine  ho- 
nour to  a  weak  creature. 

But  St.  Paul  in  this  place  discloses  him  and  his  doings, 
and  lays  them  open  to  the  eyes  of  the  faithful.  He  works 
not  the  work  of  an  evangelist,  as  did  Peter,  or  the  other 
apostles;  he  takes  not  power  and  authority  either  of  God  or 
of  Christ;  but  his  coming  is  by  the  operation  of  Satan. 
Therefore  he  foreshoweth,  antichrist  shall  command  to  ab- 
stain from  meats;  he  shall  say,  Touch  not,  taste  not;  he 
shall  also  forbid  to  marry;  he  shall  say,  marriage  is  unholy, 
and  unlawful;  not  convenient,  not  meet  for  holy  profession. 

Who  would  not  think  it  a  holy  thing,  to  abstain  from 
meats,  and  to  chastise  the  body?  who  would  not  think  it  a 
holy  thing,  to  abstain  from  marriage,  and  to  think  of  those 
things  which  belong  to  God?  seeing  holiness  and  devotion 
are  a  pleasant  sacrifice  to  God.  But  yet  it  is  not  all  so.  Some 
shall  speak  lies  through  hypocrisy,  forbidding  to  marry,  and 
commanding  to  abstain  from  meats.  They  shall  depart  from 
the  faith,  and  give  heed  to  the  spirits  of  error,  and  doctrines 
of  devils,  1  Tim.  iv.  He  saith  it  is  the  devil's  gospel.  They 
are  canons  and  rules  of  antichrist.  Satan  shall  instruct 
him,  Satan  shall  be  the  author  and  founder  of  that  religion. 

With  all  power.,  and  signs,  and  lying  wonders,  and  in 
all  deceivableness  of  unrighteousness.  He  shall  need  to  be 
of  great  power  and  force  that  will  encounter  with  God. 
Therefore  the  apostle  saith  he  shall  come  with  miracles  and 
devices  of  Satan.  Christ  foretold,  Mark  xiii.  that  false 
Christs  shall  rise,  and  false  prophets,  and  shall  show  signs 
and  wonders,  to  deceive,  if  it  vvere  possible,  the  very  elect. 
Again  he  saith.  Matt.  vii.  Many  will  say  to  me  in  that  day, 
Lord,  Lord,  have  we  not  in  thy  name  prophesied?  and  by 
thy  name  cast  out  devils?  and  by  thy  name  done  many 
great  works?  And  then  will  I  profess  to  them,  I  never  knew 
you ;  depart  from  me,  ye  that  work  iniquity. — These  things 
shall  Satan  bring  to  pass  under  my  name. 

The  apostles  wrought  miracles,  thereby  to  confirm  the 
gospel  which  they  preached.  As  the  evangelist  writes, 
Mark  xvi.  The  Lord  wrought  with  them,  and  confirmed 
the  word  with  the  signs  that  followed.  And  as  the  apostle, 
Heb.  ii.  Salvation  at  the  first  began  to  be  preached  by  the 
Lord,  and  was  confirmed  unto  us  by  them  that  heard  him, 
God  bearing  witness  thereto,  with  signs  and  wonders,  and 
with  divers  miracles  and  gifts  of  the  Holy  Ghost,  according 


II.  9,  10.]  to  the  Thessalonians.  245 

to  his  will  So  shall  antichrist  work  miracles  to  overthrow 
the  gospel.  As  Jannes  and  Jambres  withstood  Moses,  so  do 
these  also  resist  the  truth,  men  of  corrupt  minds,  reprobate 
concerning  the  faith.  But  they  shall  prevail  no  longer,  for 
their  madness  shall  be  known  to  all  men,  as  theirs  also 
was,  2  Tim.  iii. 

Aaron  cast  forth  his  rod  before  Pharaoh  and  his  servants, 
and  it  was  turned  into  a  serpent.  And  the  charmers  ot 
Egypt  did  in  like  manner  with  their  enchantments.  Aaron 
smote  the  water,  and  all  the  water  that  was  in  the  river  was 
turned  into  blood. — And  the  enchanters  of  Egypt  did  like- 
wise with  their  sorceries.  And  as  Aaron  caused  frogs  to 
come  and  cover  the  land,  so  the  sorcerers  did  likewise  with 
their  sorceries,  Exod.  viii.  But  the  illusions  of  the  magical 
arts  came  to  nought,  seethe  book  of  Wisdom  xvii.  and  it 
was  a  most  shameful  reproach  for  boasting  their  knowledge. 
So  shall  antichrist  come  in  working  signs  and  lying  won- 
ders, as  did  Jannes  and  Jambres,  to  deface  the  gospel  and 
glory  of  God. 

It  is  not  said,  he  shall  work  wonders,  but  false  lying 
wonders.  But  how  can  his  miracles  be  false?  If  false,  how 
are  they  miracles?  if  miracles,  how  are  they  false?  They 
shall  be  false  after  two  sorts;  some  are  called  false  miracles, 
because  they  seem  to  be  miracles,  and  are  not;  some  are 
called  false  miracles,  because  they  are  used  falsely  to  main- 
tain his  falsehood. 

Of  the  first  sort  of  false  miracles,  we  have  seen  an  infi- 
nite number  in  the  days  of  our  fathers,  in  the  kingdom  of 
antichrist.  Then  was  there  an  appearance  of  spirits,  and 
visions  of  angels :  our  lady  came  swimming  down  from 
heaven;  poor  souls  came  creeping  and  crying  out  of  purga- 
tory, and  jetted  abroad  ;*  and  kept  stations,  casting  flakes 
of  fire,  and  beset  highways,  and  bemoaned  their  cases,  the 
pains  and  torments  were  so  bitter. 

They  sought  for  help,  and  cried  for  good  prayers  ;  they 
cried  for  dirges,  they  cried  for  masses  of  requiem,  for  masses 
of  scala  coeli,  for  trentals  of  masses.  Hereof  grew  portsalef 
of  pardons,  and  hereof  grew  the  province  of  purgatory,  the 
most  gainful  country  that  ever  was  under  the  city  of  Rome. 

But  these  miracles  were  no  miracles  at  all;  they  were 
devised  by  subtle  varlets  and  lazy  lordanes:]:  for  a  purpose,  to 

*  Ran  up  and  down.  These  deceptions  have  been  practised  in 
later  days. 

t  Public  sale  by  outcry,  as  offish  when  the  fishermen  return  to  port. 
t  Slothful  fellows. 
JEWELL.  22 


246  Jewell. — On  the  Second  Epistle 

get  money.  Oftentimes  the  spirit  has  been  taken  and  laid 
in  the  stocks;  the  angel  has  been  stript;  the  good  lady 
has  been  caught;  the  conveyance  and  the  miracle  has  ap- 
peared ;  the  engines,  and  sleights,  and  the  cause,  and  the 
manner  of  the  working,  have  been  confessed. 

Tn  those  days,  idols  could  go  on  foot;  roods*  could  speak; 
bells  could  ring  alone;  images  could  come  down,  and  light 
their  own  candles;  dead  stocks  could  sweat,  and  bestir 
themselves ;  they  could  turn  their  eyes,  they  could  move 
their  hands,  they  could  open  their  mouths,  they  could  set 
bones  and  knit  sinews;  they  could  heal  the  sick,  and  raise 
up  the  dead. 

These  miracles  were  conveyances  and  subtleties,  and  in- 
deed no  miracles ;  the  trunks  by  which  they  spake,  the 
strings  and  wires  with  which  they  moved  their  faces  and 
hands,  all  the  rest  of  their  treachery,  has  been  disclosed. f 
These  are  the  miracles  of  which  Paul  speaks — miracles  in 
sight,  in  appearance,  but  indeed  no  miracles. 

The  other  sort  of  false  miracles  is,  when  such  things  as 
indeed  are  wrought  and  done,  are  untruly  applied  by  anti- 
christ to  maintain  his  falsehoods.  God  giveth  recovery  to 
the  diseased;  the  deaf  receive  their  hearing;  the  blind  re- 
ceive their  sight.  He  assuageth  the  tempests,  and  stayeth 
the  rage  of  fire,  that  it  continue  not.  These  things  are 
done  by  the  finger  of  God.  Antichrist  draws  us  from  so 
thinking  of  the  mercy  of  God,  and  tells  us  we  have  other 
friends  to  whom  we  are  beholden,  which  have  done  so  and 
so  for  us. 

It  was  this  saint,  saith  he,  it  was  that  saint,  that  took  pity 
of  your  case,  and  wrought  the  remedy  for  you.  It  was 
Apollonia,  it  was  Genouefa,  it  was  Sitha,  it  was  our  lady; 
such  a  saint  is  able  to  do  much,  such  a  saint  can  work 
miracles.  Hereof  grew  invocation  of  saints ;  hereof  it  came 
to  pass  that  each  saint  was  assigned  and  allotted  to  his 
sundry  charge  and  several  offices  apart ;  St.  Blase  for  the 
choking;  St.  Roch  for  the  pestilence;  Anthony  for  the  burn- 
ing; Valentine  for  the  falling  sickness;  Romane  for  mad- 
ness; Apollonia  for  the  tooth -ache  ;:}:  Petronilla  for  agues, 

*  Images  representing  the  crucifixion. 

t  At  the  time  of  tlie  Reformation,  the  rood  of  Boxley  in  Kent  and 
other  celebrated  images  were  taken  to  pieces  at  Paul's  cross,  and  the 
contrivances  by  which  they  had  appeared  to  possess  the  power  of  self- 
motion  were  exposed. 

t  At  the  time  of  the  Reformation,  an  immense  number  of  teetJi, 
enough  to  have  filled  a  large  cask,  were  found  in  different  monaste- 


II.  9, 10.]  to  the  Thessalonians.  247 

and  others  for  other  purposes :  wherein  it  was  wisely  fore- 
seen, that  they  were  so  limited  and  ordered,  lest  perhaps 
any  one  might  be  over-saucy,  and  encroach  upon,  and  trou- 
ble his  fellows. 

It  was  also  foreseen,  that  all  saints  should  not  have  power 
to  work  in  all  places.  Some  wrought  at  Canterbury,  some 
at  Walsingham,  some  at  York,  some  at  Buxton,  some  in 
one  place,  some  in  another,  some  in  the  towns,  some  in  the 
fields.*  Even  as  Jeremiah  said  among  the  Jews,  chap.  xi. 
According  to  the  number  of  thy  cities  were  thy  gods. 
Hereof  grew  pilgrimages  and  worshipping  of  images,  and 
kissing  of  reliques  ;  hereof  grew  oblations  and  enriching  of 
abbeys ;  every  man  had  his  peculiar  saint  on  whom  he 
called;  every  country  was  full  of  chapels,  every  chapel  full 
of  miracles,  and  every  miracle  full  of  lies. 

These  miracles  are  wrought  by  antichrist;  they  are  his 
tools,  wherewith  he  worketh ;  they  are  his  weapons,  where- 
with he  prevaileth;  they  are  full  of  lying,  full  of  deceitful- 
ness,  and  full  of  wickedness:  so  shall  antichrist  prevail,  and 
rule  over  the  world.  By  these  miracles  he  shall  possess  the 
ears,  the  eyes,  and  the  hearts  of  many,  and  shall  draw  them 
after  him. 

He  shall  shadow  the  moon,  and  darken  the  sun,  and 
make  the  third  part  of  the  stars  of  heaven  to  follow  him ; 
he  shall  change  light  into  darkness,  and  darkness  into  light; 
he  shall  work  in  all  things  at  his  pleasure.  If  a  man  see 
well,  he  shall  make  him  blind.  This  is  a  miracle.  Such  as 
are  whole,  he  shall  make  sick ;  he  shall  infect  them  with 
leprosy,  which  before  were  clean.  This  is  a  miracle.  He 
shall  change  the  sense  and  feeling  of  nature;  he  shall  make 
the  son  hate  the  father,  and  shall  make  the  father  hate  the 
son;  yea,  to  seek  the  death  of  his  son.  This  is  a  miracle. 
He  shall  make  the  people  mislike  and  doubt  the  word  of 
God,  and  embrace  his  follies.     This  is  a  miracle. 

lies  and  other  places  of  Romish  devotion,  all  said  to  be  genuine  re- 
lies  of  ApoUonia.  She  was  a  martyr  in  the  persecution  of  Decius, 
A.  D.  251  :  having  had  her  teeth  dashed  out  by  the  executioners,  she 
was  regarded  by  the  Romanists  as  having  especial  power  to  cure  the 
tooth-ache,  and  prayers  were  accordingly  offered  to  her  by  the  igno- 
rant while  sutfering.  One  instance  of  Romish  superstition  willsutfice 
to  explain  this  passage  without  noticing  the  others. 

*  An  image  of  a  saint,  or  of  the  virgin,  at  one  place  was  supposed 
to  have  superior  power  to  another  image  of  the  same  saint  at  a  dif- 
ferent place.  Thus  pilgrimages  were  made  to  distant  shrines;  as  by 
persons  in  the  west  or  the  north  to  our  lady  at  Walsingham  in  Nor- 
folk, when  they  had  images  of  the  virgin  in  their  own  towns. 


248  Jewell. — On  the  Second  Epistle 

These  are  the  works  of  antichrist,  which  he  shall  bring 
to  pass.  This  shall  he  work  in  all  deceivableness  of  un- 
righteousness. He  shall  come  with  all  kinds  and  shifts  of 
deceit ;  he  shall  come  with  show  of  praying,  with  vizard  of 
fasting,  with  companies  of  monks,  friars,  canons,  and  all 
kind  and  colour  of  holiness  ;  he  shall  seek  to  prevail  by 
threatening  and  by  flattering,  by  fair  means,  and  by  foul  ; 
he  shall  excommunicate,  and  release  from  excommunication ; 
he  shall  promise  forgiveness  of  sins,  and  life  everlasting; 
he  shall  make  boast  of  the  fathers  and  ancient  doctors,  he 
shall  make  boast  of  the  universal  consent,  he  shall  boast  of 
general  councils,  he  shall  boast  of  Christ's  apostles,  and  of 
the  gospel  of  Christ,  and  of  the  word  of  God.  So  shall  he 
falsely  and  deceitfully  work  himself  credit,  and  beguile  the 
■world,  in  abusing  the  holy  name  of  God.  No  kind  of  de- 
ceitfulness  or  subtlety,  but  he  shall  use  it.  So  shall  he  make 
the  people  seek  unto  him,  and  kings  and  emperors  to  fall 
down  before  him,  and  to  say,  Who  is  like  unto  the  beast? 
who  is  so  wise,  so  learned,  so  holy,  so  wealthy,  so  mighty, 
and  so  catholic?  Without  him  no  man  is  to  be  reckoned  holy 
or  learned  ;  without  him  no  man  may  traffic,  buy,  or  sell; 
without  him  no  man  may  read  publicly  in  universities;  no 
man  may  preach  to  the  people,  no  man  may  be  accounted  a 
Christian,  no  man  may  hope  to  be  saved  without  him,  with- 
out his  leave  and  liking.  Such  wonders,  such  miracles, 
shall  he  work;  so  shall  he  conquer  and  subdue  the  world. 

Now  who  are  they  which  shall  be  deceived,  in  whom  shall 
he  prevail?  Among  them  that  perish,  because  they  received 
not  the  love  of  the  truth,  that  they  might  be  saved.  They 
which  perish,  shall  be  deceived  by  him  whose  hearts  are  not 
marked  with  the  Spirit  of  God,  whose  names  are  not  written 
in  the  book  of  life,  in  whom  the  God  of  this  world  hath 
blinded  the  minds,  that  the  light  of  the  glorious  gospel  of 
Christ  should  not  shine  unto  them;  they  shall  follow  him, 
and  shall  be  the  children  of  damnation,  and  shall  have  their 
reward  with  him. 

Be  he  learned  or  unlearned,  be  he  king  or  subject,  albeit 
he  be  holy,  albeit  he  be  catholic,  antichrist  shall  come  unto 
him  in  all  deceitfulness  of  unrighteousness,  because  he  hath 
not  received  the  love  of  the  truth,  that  he  might  be  saved. 

Here  mark,  he  does  not  say.  Because  they  receive  not  the 
truth,  but  he  saith,  Because  they  receive  not  the  love  of  the 
truth.  Many  in  our  days  can  speak  thus ;  I  am  not 
ashamed  of  the  gospel  of  Christ,  for  it  is  the  power  of  God 


II.  11,  12.]  to  the  Tkessalonians.  249 

unto  salvation  to  every  one  that  believeth,  Rom.  i.  for  it  is 
the  savour  of  life,  2  Cor.  ii.  unto  life,  They  can  say,  There 
is  D-iven  none  other  name  under  heaven,  whereby  we  must 
be%aved ;  neither  is  there  salvation  in  any  other  than  by 
Jesus  Christ,  whom  we  have  learned  by  the  gospel.  Acts  iv. 

Many  will  confess,  there  was  never  more  nor  better  teach- 
ing since  the  time  of  the  apostles.  They  seem  to  receive 
the  truth,  but  they  are  like  the  horse  and  mule,  in  whom  is 
no  understanding;  they  receive  it,  because  the  prince  re- 
ceives it,  and  because  the  politic  laws  of  countries  establish 
it;  they  are  carried  away  with  the  sway  of  the  world;  they 
hear  it  with  their  ears,  nay,  I  would  to  God  that  they  would 
lend  their  ears  to  the  hearing  of  it,  but  with  their  hearts 
they  do  not  hear;  they  have  no  feeling  of  the  word  of  God, 
and  of  the  truth ;  they  weigh  it  not,  they  love  it  not ;  they 
consider  not  what  it  is,  nor  from  whom  ii  is  sent ;  they  know 
not  that  it  is  the  water  of  life,  and  the  bread  which  is  sent 
from  heaven ;  they  have  no  taste,  no  savour,  no  pleasure  in  it. 

Therefore  it  shall  be  taken  from  them,  and  given  to  a 
nation  which  shall  bring  forth  the  fruits  thereof;  they  shall 
be  cast  into  utter  darkness,  and  the  last  state  of  them  is 
worse  than  the  first.  It  had  been  better  for  them  not  to 
have  known  the  way  of  righteousness,  than,  after  they  had 
known  it,  to  turn  from  the  holy  commandment  given  unto 
them,  2  Pet.  ii.  It  should  not  be  charged  upon  them  for 
their  damnation;  for  our  Saviour  saith,  John  xv.  If  I  had 
not  come  and  spoken  unto  them,  they  should  not  have  had 
sin;  but  now  have  they  no  cloak  for  their  sin.  They  find 
no  sweetness  in  the  word  of  God  ;  they  are  not  converted 
by  it,  that  they  may  be  saved;  they  have  no  pleasure  in  the 
ways  of  the  Lord ;  they  have  no  comfort  to  know  his  will. 

These  are  the  bond-slaves  of  Satan;  these  are  they  upon 
whom  shall  come  the  abomination  of  desolation;  these  are 
they  against  whom  Satan  and  antichrist  shall  prevail,  be- 
cause they  have  not  received  the  love  of  the  truth;  they 
have  not  received  it  into  their  hearts,  that  they  might  be 
saved ;  they  had  no  hearts  to  feel  it ;  they  had  no  eyes  to 
see  it. 

Verse  1 1 .  And  therefore  God  shall  send  them  strong  delu- 
sions, that  they  should  believe  lies; 

12.  That  they  all  might  be  damned  which  believed  not  the 
truth,  but  had  pleasure  in  unrighteousness. 

The  Spirit  of  God  is  the  Spirit  of  truth,  and  giveth  light 
22* 


250  Jewell. — On  the  Second  Epistle 

into  our  hearts,  and  maketh  us  behold  that  blessed  hope, 
and  rejoice  in  the  knowledge  of  his  will.  Therefore  the 
prophet  David  maketh  prayer,  Psal.  li.  O  God,  renew  a 
right  spirit  within  me,  and  take  not  thy  Holy  Spirit  from 
me.  And  again,  Psal.  xiii.  O  Lord  my  God,  lighten  mine 
eyes,  that  I  sleep  not  in  death.  And  again  he  saith,  Psal. 
xxxvi.  With  thee  is  the  well  of  life,  and  in  thy  light  shall 
we  see  light. 

Without  this  Spirit  we  are  but  flesh  and  blood,  even  void 
of  sense  and  understanding.  The  natural  man  perceiveth 
not  the  things  of  the  Spirit  of  God,  for  they  are  foolishness 
unto  him,  1  Cor.  ii.  No  man  knoweth  the  things  of  God. 
but  the  Spirit  of  God.  And  those  things  which  God  hath 
prepared  for  them  that  love  him,  he  hath  revealed  unto  us 
by  his  Spirit. 

Christ  saith,  John  vi.  No  man  cometh  to  me  except  the 
Father  draw  him.  Unless  a  man  be  born  from  above,  un- 
less God  print  and  seal  his  heart  with  his  finger,  he  shall 
not  be  able  to  see  the  kingdom  of  God. 

Now  if  we  have  the  word  of  God  before  our  eyes,  and 
regard  it  not,  nor  be  thankful  for  it,  nor  set  price  by  it,  God 
in  his  justice  will  withdraw  it  from  us.  Then  shall  we  de- 
light in  darkness,  and  have  pleasure  in  error;  our  latter  end 
shall  be  more  dreadful  than  was  our  first  beginning.  This 
is  it  which  Paul  saith,  God  shall  send  them  strong  delusions; 
that  is,  his  Holy  Spirit,  the  Spirit  of  truth,  shall  depart 
from  their  hearts,  and  the  power  of  Satan  shall  dwell  with 
them,  and  wholly  possess  them.  This  is  the  just  judgment 
of  God  ;  and  this  is  the  condemnation,  that  light  is  come 
into  the  world,  and  men  loved  darkness  rather  than  light, 
John  iii.  They  forsake  the  light,  and  delight  in  darkness; 
and  this  is  their  condemnation;  they  will  not  understand 
nor  seek  after  God,  that  they  may  be  reformed. 

The  prophet  saith,  Psal.  cix.  Because  he  loved  cursing,  it 
shall  come  unto  him;  and  because  he  loved  not  blessing,  so 
shall  it  be  far  from  him.  God  will  strike  them  with  blind- 
ness; they  shall  be  astonished;  they  shall  fall  into  rebuke 
and  the  snares  of  the  devil ;  they  shall  be  drowned  in  per- 
dition and  destruction. 

So  great  shall  be  the  power  of  error,  men  shall  not  only 
be  deceived,  but  shall  be  deceived  mightily  and  strongly; 
they  shall  desire  to  be  deceived,  and  shall  bear  a  deadly 
hatred  against  him,  whosoever  shall  seek  to  reforn;  them ; 
they  shall  harden  their  hearts  against  God  and  his  holy 


II.  11,  12.]  to  the  Thessalonians.  251 

word ;  they  shall  stop  their  ears,  and  not  hearken  to  his 
counsel ;  they  shall  not  open  their  eyes  to  behold  the  de- 
struction which  is  to  come  upon  them. 

So  great  and  so  mighty  shall  be  the  delusion,  so  deadly 
shall  be  the  cloud  and  blindness  of  their  hearts,  they  shall 
be  given  over  to  a  reprobate  mind ;  they  shall  be  filthy,  and 
increase  in  filthiness.  Such  shall  be  the  power  of  Satan, 
such  shall  be  the  power  of  error  and  deceitfulness,  they  shall 
despise  the  glorious  gospel  of  Christ ;  therefore  God  shall 
forsake  them,  and  give  them  over  to  follow  antichrist. 

God  hath  this  day  sent  the  light  and  comfort  of  his  holy 
word  into  the  world.  Many  godly  men  have  desired  to  see 
that  which  we  see,  and  to  hear  that  which  we  do  hear. 
Blessed  be  the  name  of  the  Lord,  which  hath  in  mercy 
visited  us.  We  beseech  him  to  bless  the  work  that  he  hath 
begun. 

St.  Paul  saith,  Titus  ii.  The  grace  of  God  that  bringeth 
salvation  to  all  men  hath  appeared.  And  to  the  Colossians 
he  saith,  The  gospel  is  come  unto  you,  even  as  it  is  unto  all 
the  world.  And  again,  Rom.  x.  Have  they  not  heard?  No 
doubt  their  sound  went  through  all  the  earth,  and  their 
words  into  the  ends  of  the  world.  The  poor  receive  the 
glad  tidings  of  the  gospel.  God  hath  visited  and  redeemed 
his  people. 

But  yet  the  apostle  saith,  Rom.  x.  They  have  not  all  be- 
lieved the  gospel ;  for  Isaiah  saith,  chap.  liii.  Lord,  who 
shall  believe  our  report?  And  again  saith  the  prophet  Isaiah, 
I  have  spread  out  my  hands  all  the  day  unto  a  rebellious 
people,  which  have  walked  in  a  way  that  was  not  good. 
Wisdom  crieth  in  the  streets:  I  have  called,  and  ye  refused; 
I  have  stretched  out  mine  hand,  and  none  would  regard, 
Prov.  i.  Such  is  the  power  of  Satan;  so  shall  he  stop  their 
ears,  that  they  shall  not  hear  nor  understand  what  is  spoken 
in  the  name  of  the  Lord. 

Paul  is  a  true  prophet,  and  foretold  long  before,  that 
which  we  may  now  behold  with  our  eyes ;  In  the  latter 
times,  some  shall  give  heed  unto  spirits  of  error,  1  Tim.  iv. 
They  shall  be  as  men  without  sense  or  feeling,  they  shall 
forsake  the  truth,  and  betake  themselves  to  follow  lies  and 
fables.  Even  they  shall  do  this,  who  shall  sit  in  the  church 
of  God,  who  shall  profess  and  carry  the  name  of  Christ. 

Christ  ministered  his  last  supper  in  both  kinds.  St.  Paul 
told  the  Corinthians,  1  Cor.  xi.  As  often  as  ye  shall  eat  this 
bread,  and  drink  this  cup,  ye  shall  show  the  Lord's  death 


252  Jewell. — On  the  Second  Epistle 

till  he  come.  That  this  institution  of  Christ  should  be  kept 
in  the  church  until  the  end  of  the  world,  the  apostles  re- 
ceived this  order,  the  holy  fathers  and  martyrs  used  it.  But 
now  many,  even  too  many,  will  not  so  have  it,  nor  so  use  it. 
They  will  not  follow  the  example  of  the  fathers,  nor  of  mar- 
tyrs, nor  of  the  apostles,  nor  keep  the  ordinance  of  Christ; 
so  strong  a  delusion  hath  bewitched  them. 

The  people  of  God  were  taught  to  pray  in  the  vulgar 
tongue,  that  their  hearts  might  give  consent,  and  their 
mouths  say.  Amen.  This  order  did  Peter,  and  Paul,  and 
John,  and  James,  and  the  godly  fathers  keep.  There  is 
not  one  of  them  that  took  orders  for  the  contrary ;  but  now 
there  are  some  risen  up,  who,  in  despite  of  Christ  and  his 
apostles,  say  that  prayers  shall  be  made  in  a  strange  tongue, 
either  Latin  or  Greek. 

The  people  shall  not  understand  what  they  hear;  they 
shall  not  know  what  it  is  which  they  themselves  say;  their 
hearts  cannot  give  consent  thereto ;  their  mouths  cannot 
say,  Amen.  The  example  of  the  apostles,  the  command- 
ment of  Christ,  the  comfort  of  the  people,  the  confusion  of 
the  church,  nothing  moves  them,  so  great  and  mighty  is  the 
power  of  error. 

The  people  worship  a  creature,  instead  of  the  Creator, 
who  is  God  over  all,  blessed  for  ever.  They  see  they  do 
amiss,  yet  continue  in  it,  and  find  no  fault;  they  see  where- 
in their  fathers  were  deceived,  yet  they  say,  they  could  not 
be  deceived  ;  they  see  many  and  foul  abuses,  yet  seek  not 
to  redress  them.  For  they  say.  We  will  walk  in  the  ways 
of  our  forefathers;  we  will  believe  as  they  believed,  howso- 
ever they  believed;  we  will  do  as  they  did,  whatsoever  they 
did;  we  will  not  hear  the  word  of  the  Lord.  Thus  shall 
they  delight  in  darkness,  and  loath  the  light ;  they  will  be 
deceived,  and  will  not  see  the  truth ;  so  mighty  and  so  ter- 
rible is  the  power  of  error. 

They  are  learned  in  philosophy  and  in  the  tongues,  they 
are  learned  in  the  laws,  they  are  learned  in  physic,  learned 
in  the  doctors,  and  learned  in  histories;  they  are  skilful  to 
buy  and  sell,  to  purchase  land,  to  enrich  themselves,  and 
to  provide  for  their  children;  they  have  knowledge  in  all 
things  else.  But  themselves,  and  the  truth  of  God,  and 
the  way  to  salvation,  they  have  not  known. 

A  thief,  when  he  is  taken,  blushes;  a  harlot  is  ashamed 
of  her  filthiness,  and  a  drunkard  of  his  beastliness.  But 
they  that  are  such,  have  hardened  their  faces,  they  cannot 


II.  11,  12.]  to  the  Thessalonians.  253 

blush.  Whatsoever  they  have  said  or  done,  either  openly  or 
in  secret,  by  hypocrisy  or  cruelty,  by  rapine  or  treachery, 
in  offering  pardons  to  sale,  in  deceiving  the  people  of  God, 
in  accusing  the  righteous  and  condemning  the  innocent, 
they  cannot  repent ;  they  know  no  shame — so  great  is  the 
power  of  error. 

Christ  saith  unto  them,  Matt.  xxi.  The  publicans  and 
the  harlots  shall  go  before  you  into  the  kingdom  of  God. 
They  consider  that  they  have  done  amiss;  but  you  are  wil- 
ful in  your  blindness.  Oh!  the  depth  of  the  wisdom  and 
knowledge  of  God  !  Who  is  wise,  and  considereth  this? 
They  strive  against  the  manifest  truth ;  they  strive  against 
their  own  conscience;  they  strive  against  the  Spirit  of  God. 
This  is  that  sin  which  never  shall  be  forgiven,  neither  in 
this  world,  nor  in  the  world  to  come. 

Therefore,  saith  Paul,  that  all  they  might  be  damned 
which  believed  not  the  truth.  All  shall  be  damned  which 
believed  not.  Then  let  no  man  say,  I  will  follow  the  ex- 
ample of  my  fathers ;  I  will  do  as  the  greater  part  doth ;  so 
many,  and  so  many,  for  so  many  years,  in  so  many  places 
have  been  on  this  side.  The  judgment  of  God  standeth 
not  in  the  multitude,  but  in  the  truth.  Whosoever  shall  set 
themselves  against  his  holy  will,  be  they  ever  so  many, 
they  shall  be  damned. 

Let  such  mark  well  what  Ignatius,  who  lived  in  the  time 
of  the  apostles,  said:  "  I  have  heard  some  which  say.  Unless 
I  find  the  gospel  in  them  of  old  time,  I  will  not  believe  it. 
But  unto  such  I  say,  that  Jesus  Christ  is  unto  me  antiquity, 
whom  to  disobey  is  manifest  and  unpardonable  destruction." 
Let  no  man  say,  I  hope  I  do  well ;  my  meaning  is  good  ; 
I  have  a  desire  to  please  God ;  I  believe  well,  I  do  my  con- 
science; if  I  do  amiss,  God  will  regard  my  simplicity.  Let 
no  man  so  say.  Augustine  saith,  "  It  is  certain,  that  a 
foolish  faith  not  only  doth  no  good,  but  also  hurteth."  If 
thou  believe  not  the  truth,  thou  dwellest  in  lying;  thou  art 
the  child  of  the  devil,  who  is  a  liar,  and  the  father  thereof. 
The  mouth  which  speaketh  lies,  slayeth  the  soul.  Thy 
faith  is  no  faith ;  it  is  but  a  wilful  opinion ;  it  is  but  an  error, 
for  it  is  not  according  to  the  truth ;  it  is  not  built  upon  the 
rock :  it  is  not  grounded  on  the  word  of  God. 

Change  thine  error.  Faith  is  by  hearing,  and  hearing  by 
the  word  of  God.  Receive  the  truth,  believe  the  truth,  and 
love  the  truth  ;  otherwise,  if  thou  refuse  the  bread  of  life, 
and  feed  on  poison ;  if  thou  forsake  the  water  of  life,  and  dig 


254  Jewell, — On  the  Second  Epistle 

unto  thyself  a  cistern  that  will  hold  no  water,  thou  shalt  lead 
thy  days  in  wilfulness,  and  shalt  die  in  sin;  thy  blood  shall 
be  upon  thine  own  head  ;  thou  shalt  not  see  the  glory  of 
God;  death  and  damnation  shall  be  thy  recompense;  be- 
cause thou  hadst  pleasure  in  wickedness,  and  didst  not  give 
thy  heart  to  receive,  and  love,  and  believe  the  truth. 

Now  it  remains  that  we  hear  how  antichrist  shall  be  over- 
thrown. We  have  seen  his  pomp  and  pride,  his  might  and 
power,  that  he  overlooks  all  the  world,  binds  all  kings,  and 
princes,  and  nations,  to  keep  his  laws,  and  is  himself  ex- 
empted from  all  laws  of  God  or  man ;  so  mighty  and  so 
marvellous  is  his  power,  who  can  declare  it?  He  is  called 
of  his  own  side,  "  Stupor  mundi,"  the  gaze-stock,  or  won- 
der of  the  world:  something  less  than  God,  something  more 
than  man.*  But,  being  in  all  this  estate,  in  the  midst  of 
his  pontificalibus,f  so  fast  mortised,  so  high  built  up  to  the 
skies,  so  surely  sheared,  so  strongly  beset  on  every  side,  he 
shall  be  suddenly  shaken  down,  and  shall  become  the  shame 
of  the  world. 

How  may  this  be  done?  being  so  mortised,  so  built,  so 
sheared,  and  so  beset,  who  shall  shake  him  down?  what 
power  shall  consume  him?  Shall  it  be  the  great  power  of 
kings  or  of  emperors?  They  shall  give  their  power  and 
authority  to  the  beast,  and  fight  with  the  Lamb,  that  is, 
against  Christ.  Shall  it  be  the  authority  of  bishops,  and 
cardinals,  and  great  clerks?  All  they  are  linked  and  joined 
to  him.  Shall  it  be  by  the  wisdom  and  drift  of  counsellors 
and  men  of  law?  They  are  the  feed  men,  and  sworn  to 
him.  Shall  it  be  the  violence  and  conspiracy  of  the  people? 
They  shall  kneel  down  to  him,  and  honour  him,  and  reve- 
rence him  as  an  angel  of  God. 

If  neither  the  power  of  doctors,  nor  of  bishops,  nor  arch- 
bishops; if  not  the  power  of  counsellors,  and  men  at  law; 
if  not  the  power  of  the  kings  and  princes  of  the  world  ;  if 
not  the  power  and  commotion  of  the  people;  if  all  these 
shall  not  abolish  him,  what  power  then  is  it,  wherewith  he 
shall  be  consumed?  It  shall  be  the  power  of  God,  which 
shall  be  revealed  from  above.  The  Lord  shall  consume  him 
with  the  spirit  of  his  mouth. 

These  words  are  diversely  taken ;  some  expound  them 

*  In  the  gloss  on  the  canon  law  the  pope  is  blasphemously  styled, 
*'  the  Lord  our  God;"  this  was  approved  and  passed  by  pope  Gregory 
XIII.— Vide  Bullam  ejus,  Rom.  i.  Jul.  1580. 

t  With  his  robes  and  ornaments  on — in  his  best  estate. 


II.  11,  12.]  to  the  Thessalonians.  255 

thus  ;  God  shall  appoint  the  great  angel  Michael  to  set  upon 
antichrist,  and  he  shall  destroy  him.  Others  take  these 
words  to  be  spoken  of  the  day  of  judgment;  and  then  this 
shall  be  fulfilled,  when  Christ  shall  say,  Depart  from  me, 
ye  cursed,  into  everlasting  fire;  that  this  is  the  Spirit  of  the 
Lord's  mouth  wherewith  he  shall  be  consumed. 

But  the  apostle  speaks  of  the  preaching  of  the  gospel ; 
that  God  by  his  word,  which  is  mighty  to  do  all  that  where- 
unto  he  appointeth  it,  shall  make  his  doings  manifest,  and 
let  all  the  world  see  that  he  was  not  sent  of  God ;  that  he 
never  set  forth  the  glory  of  God ;  that  he  has  not  sought 
the  salvation  of  the  people ;  that  in  matters  of  faith  and  in 
all  his  life  he  is  adversary  to  Christ. 

This  is  that  breath  which  shall  descry  his  errors  and 
vanities ;  this  is  that  spirit  which  shall  consume  the  king- 
dom of  antichrist ;  this  overthrow  is  already  begun,  as  our 
eyes  may  behold  this  day. 

In  like  sort  speaks  Isaiah  the  prophet,  chap.  xi.  He  shall 
smite  the  earth  with  the  rod  of  his  mouth,  and  with  the 
breath  of  his  lips  shall  he  slay  the  wicked.  Princes  make 
their  conquests  by  power  and  strength,  by  fire  and  sword, 
and  engines  of  war;  but  God  shall  beat  down  his  adversary 
with  the  rod  of  his  mouth,  by  the  true  preaching  of  his  word. 
His  word  is  mighty ;  it  is  his  sword  ;  it  is  his  mace ;  it  is 
the  rod  of  his  mouth  ;  it  is  the  breath  of  his  lips ;  it  is  of 
great  force,  no  strength  shall  withstand  it ;  it  shall  smite 
the  earth  ;  it  shall  slay  the  wicked. 

St.  Paul  saith,  2  Cor.  x.  We  do  not  war  after  the  flesh, 
for  the  weapons  of  our  warfare  are  mighty,  through  God, 
to  cast  down  holds.  This  sword  hath  hewn  down  in  many 
places,  the  cruelty,  tyranny,  simony,  insatiable  greediness, 
the  errors,  ignorance,  darkness,  vanities,  hypocrisy  super- 
stition, and  idolatry,  which  have  been  brought  into  the 
church,  and  used  by  antichrist.  These  were  the  pillars, 
and  strength,  and  glory  of  his  kingdom. 

And  here  mark  the  apostle's  speech ;  he  saith  not,  God 
shall  convert  antichrist,  or  change  his  heart,  that  he  may  be 
saved;  but  he  saith,  Whom  the  Lord  shall  consume.  God's 
word  is  almighty.  By  his  word  he  can  do  whatsoever  pleas- 
eth  him.  He  can  make  the  deaf  to  hear,  and  the  blind  to 
see;  he  was  able  to  call  the  thief  upon  the  cross  unto  repent- 
ance ;  he  was  able  to  raise  up  Lazarus  out  of  his  grave ; 
he  is  able  of  stones  to  raise  up  children  unto  Abraham. 

He  can  throw  down  every  high  thing  that  is  exalted 


256  Jewell. — On  the  Second  Epistle 

against  the  glory  of  God,  and  will  bring  kings,  and  princes, 
and  the  rulers  of  the  earth,  lo  the  obedience  of  Christ.  But 
of  antichrist  it  is  said.  The  Lord  shall  consume  him.  Such 
is  the  hardness  and  blindness  of  his  heart,  he  will  not 
receive  the  love  of  the  truth,  he  will  not  believe  the  truth 
of  God  that  he  might  be  saved ;  therefore  destruction  shall 
come  upon  him. 

Hereby  we  are  taught  what  to  think  or  hope  of  reforma- 
tion  of  the  abuses  and  errors  of  the  church  of  Rome.  They 
have  been  advertised  of  them,  not  only  by  the  professors  of 
the  gospel,  but  also  many  of  themselves  have  spoken  for 
reformation  of  sundry  abuses  ;  they  have  kept  many  coun- 
cils and  assemblies;  they  have  promised  redress;  they  have 
sat  in  consultation  many  years.* 

What  one  thing  have  they  reformed?  See  and  look  over 
their  acts  and  sessions;  they  are  abroad  in  print.  Hitherto 
they  have  reformed  nothing;  no,  not  their  pardons;  no,  not 
their  stews;  they  have  hardened  their  hearts,  and  set  them- 
selves against  the  Highest.  Therefore  shall  the  glory  of  the 
Lord  show  itself  in  their  destruction;  with  the  breath  of  his 
lips  they  shall  be  consumed,  and  brought  to  nothing. 

And  shall  abolish  with  the  brightness  of  his  coming. 
The  Lord  shall  come,  and  shall  make  his  enemies  his  foot- 
stool. Then  the  sun  shall  be  black  as  sackcloth,  and  the 
moon  shall  be  like  blood.  There  shall  be  an  earthquake  : 
kings,  and  great  men,  and  rich  men,  and  every  bond  man, 
and  free  man,  shall  hide  themselves  in  dens ;  they  shall 
say  to  the  hills,  and  mountains,  and  rocks.  Fall  upon  us, 
and  hide  us  from  the  presence  of  Him  that  sitteth  on  the 
throne,  and  from  the  wrath  of  the  Lamb. 

Then  shall  antichrist  be  quite  overthrown  ;  then  his  king- 
dom shall  he  utterly  abolished  and  have  an  end  ;  then  it 
shall  appear  who  has  sought  the  glory  of  Christ,  who  has 
followed  the  doctrine  of  the  gospel,  and  who  has  done  the 
true  endeavour  of  a  faithful  shepherd  ;  then  it  shall  appear 
who  is  the  wolf,  who  scatters  and  spoils  the  flock. 

St.  Jerome  sailh,  "The  cup  of  the  Lord's  right  hand 
(which  is  the  Lord  and  Saviour)  shall  compass  him  about, 
when  he  shall  slay  him  with  the  breath  of  his  mouth,  and 

*  From  the  commencement  of  the  general  council  of  Constance, 
A.  D.  1414,  to  the  commencement  of  the  council  of  Trent,  A.  d.  1545, 
various  councils  had  been  held,  and  the  whole  of  Europe  had  been 
kept  in  expectation  of  a  reform  in  the  church  by  those  assemblies. 
The  anxiety  on  this  subject,  which  was  felt  for  some  years  previous 
to  the  meeting  of  the  council  at  Trent,  was  very  general. 


II.  11,  12.]  to  the  Thessalonians.  257 

shall  destroy  him  with  the  brightness  of  his  coming ;  then 
all  the  ignominy  and  shame  which  he  hath  heaped  up  upon 
himself,  with  thoughts,  deeds,  and  words,  shall  fall  upon  his 
glory  and  pomp,  insomuch  that  he  shall  be  afterwards  as 
vile  and  contemned  of  all  men  as  he  was  before  reputed  or 
highly  esteemed  of  them." 

This  might  suffice  touching  the  ruin  and  fall  of  antichrist; 
yet  I  will  add  to  that  which  has  been  spoken,  the  manner  of 
the  fight,  and  of  the  victory,  and  of  the  triumph  which  shall 
follow.  The  fight  is  doubtful  and  dangerous  ;  the  victory 
shall  be  glorious;  the  triumph  shall  be  joyful.  Here  let  us 
call  to  remembrance  the  wars  which  tyrants  and  ungodly 
princes  have  made  against  the  people  of  God,  and  what 
followed. 

Sennacherib,  the  great  king  of  the  Assyrians,  came  up 
against  Jerusalem  with  horses  and  chariots,  and  infinite 
numbers  of  picked  soldiers.  The  whole  country  of  Jewry 
was  in  an  agony ;  all  the  people  were  astonished  with  fear 
to  see  so  many  enemies,  and  themselves  so  few ;  to  see  the 
enemies  so  strong,  and  themselves  so  weak.  They  knew 
neither  where  to  seek  aid,  nor  how  to  escape  the  present 
danger. 

Suddenly  the  Lord  sent  his  angel  from  heaven  to  relieve 
his  people.  In  one  night  he  smote  in  the  camp  of  the  Assy- 
rians, an  hundred  fourscore  and  five  thousand,  which  were 
all  dead  corpses,  2  Kings  xix.  The  residue  were  scattered, 
and  ran  away  straggling ;  ihey  knew  not  where  to  hide 
their  heads.  King  Sennacherib  went  his  way,  and  returned; 
and  when  he  was  in  safety  at  home,  and  worshipping  his 
god  Nisroch  in  his  temple,  iVdrammelech  and  Sharezer,  his 
sons,  slew  him. 

Remember  the  cruel  wars  which  Nebuchadnezzar,  king 
of  Babylon,  made  against  God's  people.  He  took  their 
city,  spoiled  their  temple,  sacked  Jerusalem,  and  gave  the 
prey  to  his  soldiers;  he  took  the  nobles,  and  gentlemen, 
and  merchants,  and  yeomen,  and  led  them  captives.  Some 
of  them  he  took  with  him  to  Babylon,  and  some  he  sold  for 
money;  so  great  and  so  terrible  was  his  victory. 

In  the  midst  of  all  his  pomp,  God  bereft  him  of  his  rea- 
son, and  astonished  him  with  deadly  madness.  He  was 
driven  from  men,  and  did  eat  grass  as  the  oxen,  and  his 
body  was  wet  with  the  dew  of  heaven,  till  his  hairs  were 
grown  as  eagles'  feathers,  and  his  nails  like  birds'  claws, 
Dan.  iv.  He  imagined  that  he  was  ^n  ox,  that  he  had  hoofs, 

JEWELL.  23 


258  Jewell. — On  the  Second  Epistle 

and  horns,  and  hair,  as  oxen.  He  therefore  forsook  his 
palace,  his  princely  apparel,  and  dainty  fare,  and  lay 
abroad,  and  fed  with  beasts :  so  did  God  avenge  the  cause 
of  his  people. 

Who  hath  not  heard  of  the  war  which  Pharaoh  had 
against  the  Israelites  ?  The  battle  was  strange,  and  the  vic- 
tory sudden.  The  people  of  God  were  beset  with  dangers 
on  every  side ;  the  wilderness  had  shut  them  in ;  before 
their  faces  they  saw  the  raging  sea,  that  they  could  not 
escape  it ;  behind  their  backs  they  beheld  Pharaoh  with  his 
army  march  after  them ;  if  they  went  forward,  they  must 
needs  be  drowned  ;  if  they  retired,  they  must  needs  be 
slain  ;  their  enemies  were  mighty,  and  they  were  weak. 

Suddenly  God  divided  the  waters,  and  made  the  sea  dry 
land ;  so  that  the  children  of  Israel  went  through  the  midst 
of  the  sea  upon  dry  ground,  safely  as  through  a  meadow. 
Pharaoh  followed  after  with  his  sword  and  spear,  to  work 
his  fury ;  then  the  sea  returned  to  his  course,  and  drowned 
the  chariots,  and  horsemen,  and  all  the  host  of  Pharaoh  ; 
there  remained  not  one  of  them  alive.  Their  carcasses  lay 
afloat  upon  the  water,  and  were  cast  in  heaps  upon  the 
shore.  Such  shall  be  the  end  of  those  that  hale  the  Lord  ; 
so  shall  he  make  his  name  triumph  over  all  the  world. 

Let  us  imagine  a  battle  of  two  mighty  princes,  both  of 
great  power,  and  of  great  courage;  they  meet  together  in  the 
field  ;  they  join  in  battle ;  both  sides  encounter  together ; 
either  part  is  bent  to  beat  down  the  other.  What  a  horror 
is  it  to  hear  the  neighing  of  horses,  the  sound  of  trumpets, 
the  thunder  of  drums,  the  roaring  of  guns,  the  clashing  of 
swords,  the  groaning  and  mournful  voice  of  them  which  are 
slain,  and  the  crying  and  trembling  of  the  people ! 

Now  let  us  by  this  make  some  resemblance  of  the  battle 
hetween  Christ  and  antichrist ;  between  Christ,  the  Son  of 
God,  and  antichrist,  the  son  of  the  devil :  either  of  them  is 
well  prepared  ;  they  are  both  mighty,  and  have  both  of 
them  soldiers  and  knights  to  attend  upon  them. 

Antichrist  shall  come  from  the  earth,  for  all  his  glory  is 
upon  the  earth  ;  his  power  shall  be  the  power  of  Satan. 
Christ  shall  come  from  the  heaven  above,  even  from  the 
bosom  of  his  Father.  What  cognizance  shall  they  give?  how 
and  by  what  difference  shall  their  soldiers  be  discerned  ? 
The  ensign  of  Christ  shall  be  everlasting  truth;  the  ensign 
of  antichrist  shall  be  falsehood,  and  vanity,  and  all  deceit- 
fulness.    By  these  marks  shall  either  be  known. 


II.  11,  12.]  to  the  Thessalonians.  259 

With  what  soldiers  shall  they  make  their  field  ?  They 
that  shall  follow  Christ  are  poor  and  simple,  who  have  for- 
saken themselves,  their  goods,  and  their  lives,  and  tremble 
at  the  word  of  God.  The  men  of  war,  who  fight  with  anti- 
christ, and  follow  him,  shall  be  mighty  kings  and  princes, 
and  powers,  and  states  of  the  world,  as  St.  John  hath  said. 
Rev.  vii.  And  Gregory  hath  said,  "An  army  of  priests  is 
prepared  to  wait  upon  the  king  of  pride."  And  hereby  may 
you  know  him. 

What  armour  shall  they  have,  and  with  what  weapon 
shall  they  fight?  Antichrist  shall  furnish  his  men  with 
spear,  and  sword,  and  fire.  He  shall  rejoice  in  killing,  in 
burning,  and  in  shedding  of  blood.  Christ  shall  send  his 
men  into  the  field  naked,  and  armed  with  patience ;  they 
shall  take  up  their  cross,  and  follow  him,  ready  to  suffer 
whatsoever  shall  be  laid  upon  them :  their  weapons  shall 
be  prayers  and  weeping.  What  shall  be  the  pretence  of 
this  fight  ? 

Antichrist  shall  come  in  his  own  name,  to  maintain  and 
exalt  himself.  Christ  shall  come  in  his  Father's  name,  to 
maintain  the  glory  of  his  Father.  What  shall  they  seek  ? 
wherefore  fight  they?  what  is  it  they  shall  desire  to  main- 
tain? Antichrist  shall  desire  to  maintain  his  own  traditions. 
Christ  shall  maintain  the  holy  word  of  God ;  Christ  shall 
procure  the  glory  of  his  Father;  antichrist  shall  maintain 
his  own  glory. 

In  what  place  shall  this  battle  be  ?  upon  what  downs  or 
plain,  or  in  what  country?  Neither  in  hill  nor  in  any  plain, 
but  in  the  hearts  of  the  people.  There  shall  the  war  be, 
there  shall  it  be  fought.  If  it  were  possible,  the  elect  should 
be  confounded,  his  assaults  shall  be  so  terrible  that  many 
shall  be  offended  in  Christ;  many  shall  deny  Christ;  many 
shall  be  ashamed  of  him,  and  the  love  of  many  shall  wax 
cold.     But  blessed  is  he  which  continueth  to  the  end. 

We  have  heard  briefly  of  Christ  and  antichrist,  their 
states,  their  several  cognizances,  what  bands  of  men  they 
shall  have,  what  armour  they  shall  bear,  by  what  title  they 
shall  claim,  what  they  shall  seek,  and  where  the  fight  shall 
be ;  that  it  shall  be  made  in  the  consciences  of  the  people. 
There  shall  antichrist  sit,  there  shall  he  be  worshipped  as 
God;  there  they  shall  call  him  the  holy,  and  most  holy  father; 
there  shall  be  given  to  him  the  power  of  heaven  and  earth ; 
there  he  himself  shall  rouse  himself,  and  be  settled,  and  shall 
say,  I  sit  as  a  prince,  I  shall  never  be  removed,  I  cannot  fall. 


260  Jewell. — On  the  Second  Epistle 

But  Christ  shall  blow  him  down  with  the  breath  of  his 
movth,  and  shall  abolish  him  with  the  brightness  of  his 
coming ;  Christ  shall  have  the  upper  hand,  and  destroy 
him  ;  even  that  Christ  whom  they  made  the  reproach  and 
scorn  of  the  people,  whom  they  reviled,  calling  him  drunk- 
ard, and  companion  unto  publicans  and  harlots  ,•  who  was 
so  poor  and  simple,  who  was  oppressed  and  afflicted,  and 
yet  opened  not  his  mouth  ;  who  was  brought  as  a  sheep  to 
the  slaughter,  and  was  killed. 

St.  John  had  a  revelation,  and  did  see  Jesus  Christ,  the 
Son  of  God ;  He  had  in  his  right  hand  seven  stars,  and  out 
of  his  mouth  went  a  sharp  two-edged  sword,  Rev.  i.  It 
was  sharp  and  mighty;  It  entereth  through,  even  to  the 
dividing  asunder  of  the  soul  and  the  spirit,  and  of  the  joints 
and  the  marrow,  and  is  a  discerner  of  the  thoughts  and  in- 
tents of  the  heart,  Heb.  iv.  So  we  see  the  breath  of  the 
mouth  of  Christ  is  a  sword.  This  sword  shall  overthrow 
antichrist. 

Remember  how  Dagon  fell  on  his  face  upon  the  ground 
before  the  ark  of  the  Lord,  how  he  could  not  stand,  how  at 
that  presence  the  head  and  the  two  palms  of  his  hands  were 
cut  off  upon  the  threshold  with  a  fall.  So  shall  antichrist 
fall  at  the  presence  of  Christ ;  bis  arms  and  his  head  shall 
be  broken  off,  and  he  shall  not  stand. 

Remember  that  Aaron  cast  forth  his  rod  before  Pharaoh 
and  his  servants,  and  it  was  turned  into  a  serpent ;  so  did 
the  charmers  of  Egypt;  they  cast  down  every  man  his  rod, 
and  they  were  also  turned  into  serpents.  But  Aaron's  rod 
devoured  their  rods,  and  consumed  them  to  nothing;  even 
so  shall  the  truth  of  Christ  consume  and  bring  to  nothing 
the  falsehood  of  antichrist. 

All  his  glory  shall  be  scattered  as  the  chaff  which  the 
wind  driveth  away,  as  a  thin  foam  is  scattered  away  with  a 
storm,  and  as  the  smoke  which  is  dispersed  with  the  wind, 
and  as  the  darkness  which  cannot  abide  the  light  of  the 
sun;  it  shall  be  consumed,  it  shall  be  defaced,  it  shall  not 
stand.  At  the  name  of  Jesus  every  knee  shall  bow,  and 
every  tongue  shall  confess  that  Jesus  Christ  is  mighty,  to 
the  glory  of  God  the  Father;  that  he  is  worthy  to  receive 
glory,  and  honour,  and  power. 

But  who  may  better  disclose  this  mystery,  and  the  fall  of 
antichrist,  than  John  the  evangelist,  who  leaned  on  Jesus' 
bosom,  whom  Jesus  loved,  and  who  was  endued  with  wisdom 
from  above?  Let  us  hear  him.    I  saw,  saith  he,  Revelation 


11.11,12.]  to  the  Thessalonians.  261 

xiv.  an  angel  fly  in  the  midst  of  heaven,  having  an  ever- 
lasting gospel  to  preach  unto  them  that  dwell  on  the  earth, 
and  to  every  nation,  and  kindred,  and  tongue,  and  people, 
saying  with  a  loud  voice,  Fear  God,  give  glory  to  him ;  for 
the  hour  of  his  judgment  is  come;  and  worship  Him  that 
made  heaven  and  earth,  the  sea,  and  the  fountains  of  waters. 
And  there  followed  another  angel,  saying.  It  is  fallen,  it  is 
fallen,  Babylon  the  great  city;  for  she  made  all  nations  to 
drink  of  the  wine  of  the  wrath  of  her  fornication.  And  the 
third  angel  following  them,  said  with  a  loud  voice.  If  any 
man  worship  the  beast  and  his  image,  and  receive  his  mark 
in  his  forehead,  or  in  his  hand,  the  same  shall  drink  the 
wine  of  the  wrath  of  God,  and  shall  be  tormented  in  fire 
and  brimstone,  before  the  holy  angels,  and  before  the  Lamb; 
they  shall  have  no  rest  day  nor  night.  Again  the  seventh 
angel  poured  out  his  vial  into  the  air;  and  there  came  a 
loud  voice  out  of  the  temple  of  heaven,  from  the  throne, 
saying,  It  is  done ;  that  is,  it  is  concluded,  judgment  is 
given,  it  shall  stand  for  ever.  And  there  were  voices,  and 
thunderings,  and  lightnings,  and  there  was  a  great  earth- 
quake, and  the  great  city  was  rent  into  three  parts,  and 
great  Babylon  came  in  remembrance  before  God,  to  give 
unto  her  the  cup  of  the  wine  of  the  fierceness  of  his  wrath. 

Then  one  of  the  angels  talked  with  me,  saying.  Come,  I 
will  show  thee  the  damnation  of  the  great  harlot,  that  sitteth 
upon  many  waters,  with  whom  have  committed  fornication 
the  kings  of  the  earth,  and  the  inhabitants  of  the  earth  are 
drunken  with  the  wine  of  her  fornication. 

And  in  the  same  chapter  he  saith,  These  have  all  one 
mind,  and  shall  give  their  power  and  authority  to  the  beast, 
that  is,  to  antichrist.  Thus  the  kings  and  all  princes  (as 
his  attendants  and  servants)  shall  fight  against  the  Lamb. 
But  the  Lamb  shall  overcome  them,  for  he  is  Lord  of  lords, 
and  King  of  kings.  I  saw  another  angel  coming  down 
from  heaven,  having  great  power,  so  that  the  earth  was 
lightened  with  his  glory,  and  he  cried  out  mightily  with  a 
loud  voice,  saying.  It  is  fallen,  it  is  fallen,  Babylon,  the  great 
city,  the  harbour  and  palace  of  antichrist,  and  is  become  the 
habitation  of  devils,  and  the  hold  of  all  foul  spirits.  And  I 
heard  another  voice  from  heaven  say,  Go  out  of  her,  my 
people,  believe  her  not,  do  not  as  she  commandeth  you,  that 
ye  be  not  partakers  of  her  sins,  and  that  ye  receive  not  o^ 
her  plagues ;  for  her  sins  are  come  up  into  heaven,  and 
God  hath  remembered  her  iniquities.  Reward  her,  even 
23* 


262  Jewell, — On  the  Second  Epistle 

as  she  hath  rewarded  you,  and  give  her  double  according  to 
her  works;  and  in  the  cup  ihat  she  hath  filled  unto  you, 
fill  her  the  double. 

Inasmuch  as  she  glorified  herself,  and  lived  in  pleasure, 
so  much  give  you  to  her  torment  and  sorrow;  for  she  saith 
in  her  heart,  1  sit,  being  a  queen;  the  world  is  mine;  no 
ill  shall  touch  me  ;  therefore  shall  her  plagues  come  at  one 
day,  death,  and  sorrow,  and  famine,  and  she  shall  be  burnt 
wiih  fire,  for  strong  is  the  Lord  God  which  will  condemn 
her.  And  the  kings  of  the  earth  which  have  committed 
fornication,  and  lived  in  pleasure  with  her,  shall  bewail  her, 
when  they  shall  see  the  smoke  of  her  burning,  and  shall 
stand  alar  ofl^,  for  fear  of  her  torment,  saying,  Alas  !  alas  \ 
the  great  city  Babylon,  the  mighty  city;  for  in  one  hour 
is  thy  judgment  come. 

And  the  merchants  of  the  earth  shall  weep  and  wail  over 
her  ;  for  no  man  shall  buy  her  ware  any  more,  the  wares  of 
gold  and  silver,  and  of  precious  stones,  and  of  pearls,  and 
of  fine  linen,  and  of  purple,  and  of  silk,  and  of  scarlet;  of 
all  manner  of  thyne-wood,  and  of  all  vessels  of  ivory,  and 
of  all  vessels  of  most  precious  wood,  and  of  brass,  and  of 
iron,  and  of  marble,  and  of  cinnamon,  and  odours,  and  oint- 
ments, and  frankincense,  and  wine,  and  oil,  and  fine  flour, 
and  wheat,  and  beasts,  and  sheep,  and  horses,  and  chariots, 
and  servants,  and  souls  of  men ;  no  man  any  more  shall 
buy  her  parchment,  wax,  and  seals;  no  man  shall  buy  her 
orders,  her  dispensations,  pluralities,  totquot,  non-residence, 
perinde  valere.*  No  man  shall  buy  her  concubines,  her  oil, 
salt,  holy  water,  holy  bread;  no  man  shall  buy  her  palls,  her 
agnus  Dei's,  her  jubilees,  masses,  trentals,  and  pardons;  no 
man  shall  any  more  buy  of  her  forgiveness  of  their  sins,  and 
life  everlasting;  no  man  shall  regard  her,  no  man  shall  buy, 
or  seek  to  get  this  merchandize  of  her  any  more. 

The  merchants  of  these  wares  shall  stand  afar  off,  for 
fear  of  her  plagues,  and  say,  Alas  I  that  great  city  that  was 
clothed  in  reins,  and  scarlet,  and  purple,  and  gold,  and 
diamonds,  and  precious  stones,  in  one  hour  is  all  thy  glory 
stript  from  thee.  Oh!  what  city  under  heaven  was  like 
unto  thee  !  Thou  wast  the  great  city,  the  noble,  and  the 
holy  city.  Then  a  mighty  angel  took  up  a  stone,  like  a 
great  millstone,  and  cast  it  into  the  sea,  saying.  With  such 
violence  shall  the  great  city  Babylon  be  cast,  and  shall  be 
found  no  more. 

*  Various  papal  privileges  and  licences  so  called. 


II.  11,  12.]  to  the  Thessalonians.  263 

She  shall  be  out  of  remembrance.  They  shall  seek  the 
place  where  she  stood,  and  not  find  it.  The  voice  of  har- 
pers and  musicians  shall  be  no  more  heard  in  her;  the  light 
of  a  candle  shall  shine  no  more  in  her;  her  merchants, 
officers,  and  dataries,*  were  the  great  men  of  the  earth,  and 
by  her  enchantments  were  all  nations  deceived;  and  in  her 
was  found  the  blood  of  the  prophets,  and  of  the  saints,  and 
of  all  that  were  slain  upon  earth. 

Then  I  heard  a  great  voice  of  a  great  multitude  in  hea- 
ven, saying,  Hallelujah,  salvation,  and  glory,  and  honour, 
and  power  be  to  the  Lord  our  God;  for  he  hath  condemned 
the  great  harlot,  which  did  corrupt  the  earth  with  her  forni- 
cation, and  hath  avenged  the  blood  of  his  servants  shed  by 
her  hand.  And  again  they  said  Hallelujah.  And  the 
smoke  rose  up  for  evermore,  and  the  four-and-twenty  elders 
fell  down,  and  worshipped  God  that  sat  on  the  throne,  say- 
ing. Amen,  Hallelujah.  Then  a  voice  came  out  of  the 
throne,  saying.  Praise  our  God  all  ye  his  servants,  both 
small  and  great.  And  I  heard  like  the  voice  of  a  great 
multitude,  and  as  the  voice  of  many  waters,  and  as  the  voice 
of  strong  thunderings,  saying.  Hallelujah,  for  our  Lord 
God  Almighty  hath  reigned.  Let  us  be  glad  and  rejoice, 
and  give  glory  to  Him,  for  she  is  fallen,  she  is  fallen,  Baby- 
lon, that  great  city,  there  she  lieth,  the  mother  of  filth  and 
fornication;  there  lieth  antichrist,  the  man  of  sin,  the  son 
of  perdition,  which  is  an  adversary,  which  hath  sat  in  the 
temple  of  God,  and  exalted  himself  above  all  that  is  called 
God ;  that  wicked  and  lawless  man  lieth  there. 

The  Lamb,  the  Root  of  Jesse,  the  Lion  of  the  tribe  of 
Judah,  hath  overcome,  and  gotten  the  victory;  he  is  worthy 
to  receive  the  glory  and  honour.  Then  shall  the  apostles, 
and  the  prophets,  and  the  angels  say.  Praise,  and  honour, 
and  glory  be  unto  Him  that  sitteth  upon  the  throne,  and 
unto  the  Lamb  for  evermore.  We  thank  thee,  we  give 
thanks  to  thee,  O  God,  which  art,  and  wast,  and  shalt  be. 
Thou  hast  avenged  the  blood  of  the  prophets  and  martyrs; 
thou  hast  destroyed  them  that  have  defiled  the  earth  ;  thy 
name  be  blessed  for  ever.  Amen,  Hallelujah. — Such  glee  and 
triumphs  shall  be  in  heaven  for  the  overthrow  of  antichrist. 

Thus  have  I  by  occasion  of  the  apostle's  words  spoken  of 
the  coming,  and  of  the  kingdom  of  antichrist;  and  lest 
we  might  be  deceived,  as  touching  his  person,  I  have  said 

*  A  chief  officer  in  the  chancery  of  Rome,  through  whose  hands 
most  of  the  presentations  to  vacant  benefices  pass, 


264  Jewell, — On  the  Second  Epistle 

what  he  should  be,  what  things  he  shall  do,  of  what  estate 
he  shall  be,  what  countenance  he  shall  carry,  in  what  place 
he  shall  sit,  at  what  time  shall  be  his  coming,  by  what  means 
he  shall  prevail,  who  they  are  that  shall  believe  in  him,  what 
power  shall  beat  him  down,  what  end  he  shall  have,  what 
triumph  shall  follow  upon  his  fall. 

I  have  told  you,  that  he  shall  be  the  overthrow  of  the 
world,  the  confusion  of  the  church,  the  son  of  perdition  ; 
that  he  shall  destroy  himself,  and  be  the  destruction  of 
others. 

I  have  told  you,  he  shall  be  a  reverend  father,  and  wear 
a  mitre,  and  be  a  bishop,  and  a  bishop  of  bishops ;  so  saith 
Gregory,  so  Jerome,  so  Augustine  and  Bernard,  and  others. 
And  cannot  we  tell  avho  it  is,  that  calls  himself,  A  universal 
bishop,  the  bishop  of  all  churches?  do  we  not  hear  of  such 
a  one?  Do  we  not  know  him?  Whatsoever  he  be,  where- 
soever he  dwell,  what  countenance  soever  he  bear,  he  is  an- 
tichrist. 

I  have  told  you,  he  shall  sit  in  the  temple  of  God,  in  the 
consciences  of  the  people  ;  that  the  people  shall  hear,  credit, 
follow,  and  honour  him,  as  if  he  were  God,  and  think  it  sin 
and  damnation  to  break  his  lore. 

I  have  told  you  where  he  shall  be  stalled,  where  his  chief 
place  shall  be,  whence  he  may  be  seen.  St.  John  saith,  he 
shall  sit  in  a  city  built  upon  seven  hills — that  city  is  the 
city  of  Rome;  Rome  is  so  built;  Rome  is  set  upon  seven 
hills.  The  Sybil  saith.  Antichrist  shall  sit  by  the  water  of 
Tiber,  and  Tiber  is  a  river  that  runs  by  Rome.  Joachim 
Abbot  saith.  Antichrist  is  long  since  born  at  Rome,  and 
shall  be  advanced  in  the  apostolic  see.  He  is  born,  and 
shows  himself  not  at  Babylon,  not  at  Constantinople,  but 
at  Rome.  These  are  plain  speeches.  If  any  man  doubt 
this,  let  him  read  their  books ;  they  are  extant  abroad. 
Antichrist  shall  sit  in  Peter's  chair,  and  Rome  shall  be  the 
seat  of  his  kingdom. 

I  have  told  you,  he  shall  come  when  the  state  and  majesty 
of  the  empire  shall  be  weakened.  Antichrist  shall  possess 
the  emperor's  land,  and  bear  the  sword,  and  wear  his  crown, 
and  shall  make  the  emperor  fall  down,  and  worship  him, 
and  kiss  his  feet.  Math  there  ever  been  any  such  bishop  in 
the  world  ?  hath  there,  I  say,  ever  been  any  such  ?  If  ever 
there  were  any  such,  St.  Paul  saith,  the  same  is  antichrist. 
I  told  you,  the  world  shall  fall  down,  and  reverence  him, 
and  shall  seek  life  and  salvation  at  his  hands.     John  saith, 


II.  13,  14.]  to  the  Thessalonians.  265 

they  shall  cry,  Oh!  who  is  like  the  beast?  who  is  like  our 
holy  father;  who  is  so  wise,  so  learned,  so  holy?  They 
shall  follow  him  whithersoever  he  shall  lead  them,  they 
shall  eat  whatsoever  he  will  give  them;  and  they  which 
shall  do  thus,  are  such  as  have  no  feeling,  no  care,  no  love 
to  the  truth  of  God;  therefore  God  forsaketh  them,  and 
leaveth  them  to  follow  lies. 

I  told  you,  he  shall  prevail  by  falsehood  and  by  feigned 
miracles;  by  bulls,  by  pardons,  by  purgatories,  and  by 
such  other  devices  and  shifts  of  Satan. 

I  told  you,  he  shall  be  contrary  to  Christ,  in  sacraments, 
in  sacrifice,  in  prayers,  in  life,  in  doctrine,  in  religion,  in 
the  whole  form  and  order  of  the  church.  He  shall  shut 
that  which  Christ  hath  opened,  he  shall  open  that  which 
Christ  hath  shut;  he  shall  curse  that  which  Christ  hath 
blessed,  and  bless  that  which  Christ  hath  cursed.  No 
man  shall  be  accounted  faithful,  no  man  catholic,  no  man 
the  son  of  the  church,  no  man  may  be  saved,  without  him; 
such  credit  and  countenance  shall  he  bear. 

I  told  you,  he  shall  be  confounded  and  beaten  down  by 
the  force  and  power  of  God's  mighty  word.  His  word  is 
omnipotent;  it  shall  disclose  the  works  of  darkness;  it 
shall  hew  down  idolatry,  superstition,  and  the  whole  king- 
dom of  antichrist,  as  our  eyes  do  see  this  day.  Blessed  be 
God,  the  Father  of  our  Lord  Jesus  Christ,  his  mighty 
hand  hath  wrought  these  things ;  he  hath  triumphed 
through  the  name  of  his  Christ ;  he  will  bless  the  things  he 
hath  begun  ;  he  will  overthrow  the  whole  power  of  anti- 
christ by  his  presence,  and  by  the  glory  of  his  coming. 
Then  shall  it  appear  who  is  the  successor  of  Peter,  who  is 
the  true  vicar  of  Christ,  and  who  is  antichrist. 

Verse  13.  But  loe  ought  to  give  thanks  always  to  God  for 
you,  brethren,  beloved  of  the  Lord,  because  that  God 
hath  from  the  beginning  chosen  you  to  salvation,  through 
sanctifcation  of  the  Spirit,  and  the  faith  of  the  truth. 

14.  Whereunto  he  called  you  by  our  gospel,  to  obtain  the 
glory  of  our  Lord  Jesus  Christ. 

God  hath  chosen  you  from  the  beginning,  his  election  is 
sure  for  ever.  The  Lord  knoweth  who  are  his.  You 
shall  not  be  deceived  with  the  power  and  subtlety  of  anti- 
christ; you  shall  not  fall  from  grace;  you  shall  not  perish. 
— This  is  the  comfort  which  abideth  with  the  faithful  when 
they  behold  the  fall  of  the  wicked ;  when  they  see  them 


266  Jewell. — On  the  Second  Epistle 

forsake  the  truth,  and  delight  in  fables ;  when  they  see 
them  return  to  their  vomit,  and  wallow  again  in  the  mire. 

When  we  see  these  things  in  others;  we  must  say,  Alas  ! 
they  are  examples  for  me,  and  they  are  lamentable  examples. 
Let  him  that  standeth,  take  heed  that  he  fall  not.  But 
God  hath  loved  me,  and  hath  chosen  me  to  salvation.  His 
mercy  shall  go  before  me,  and  his  mercy  shall  follow  in 
me;  his  mercy  shall  guide  my  feet,  and  stay  me  from  fall- 
ing. If  I  stay  by  myself,  I  stay  by  nothing,  I  must  needs 
come  to  the  ground.  Although  all  the  world  should  be 
drowned  with  the  waves  of  ungodliness,  yet  will  I  hold  by 
the  boat  of  his  mercy,  which  shall  safely  preserve  me. 

If  all  the  world  be  set  on  fire  with  the  flame  of  wicked- 
ness, yet  will  I  creep  into  the  bosom  of  the  protection  of  my 
Lord ;  so  shall  no  flame  hurt  me.  He  hath  loved  me,  he 
hath  chosen  me,  he  will  keep  me.  Neither  the  example 
nor  the  company  of  others,  nor  the  enticing  of  the  devil, 
nor  mine  own  sensual  imaginations,  nor  sword,  nor  fire,  is 
able  to  separate  me  from  the  love  of  God,  which  is  in  Christ 
Jesus  our  Lord.  This  is  the  comfort  of  the  faithful ;  so 
shall  they  wash  their  hands  in  the  blood  of  the  Lamb. 

Therefore  saith  Paul,  You  are  my  children;  I  have  be- 
gotten you  in  Christ;  God  hath  given  you  unto  me;  he 
hath  made  the  gospel,  which  is  come  unto  you  by  my  min- 
istry, fruitful  in  you.  I  ought  to  give  God  thanks  always 
for  you.  Whatsoever  falleth  upon  others,  although  others 
fall  and  perish,  although  they  forsake  Christ,  and  follow 
after  antichrist,  yet  God  hath  loved  you,  and  given  his  Son 
for  you  ;  he  hath  chosen  you,  and  prepared  you  to  salva- 
tion, and  hath  written  your  names  in  the  book  of  life. 

But  how  may  we  know  that  God  hath  chosen  us?  how 
may  we  see  this  election?  or  how  may  we  feel  it?  The 
apostle  saith.  Through  sanctification  and  the  faith  of  truth; 
these  are  tokens  of  God's  election.  Have  you  received  the 
gospel  ?  It  is  the  light  of  the  world ;  it  teaches  us  to 
know  that  God  is  God,  and  that  we  are  his  people.  The 
credit  you  give  to  the  gospel  is  a  witness  of  your  election. 

We  believe  whatsoever  God  speaketh,  because  it  is  the 
word  of  God  ;  for  his  word  is  truth.  We  believe  that 
Christ  is  the  Lamb  of  God,  that  he  hath  taken  away  the 
sins  of  the  world,  because  it  is  the  word  of  God,  John  i. 
We  believe  that  the  blood  of  Jesus  Christ  cleanseth  us 
from  all  sin,  because  it  is  the  word  of  God,  1  John  i.  We 
believe  Christ  came  to  save  sinners,  because  it  is  the  word 


11.13,14.]  to  the  Thessalonians.  267 

of  God,  Matt.  ix.  We  believe  God  will  defer  his  wrath, 
and  will  show  mercy  for  himself,  for  his  own  name's,  sake, 
because  it  is  the  word  of  God,  Isa.  xlviii.  We  believe  they 
that  trust  in  the  Lord,  shall  not  be  confounded,  because  it 
is  the  word  of  God,  Psal.  xxii. 

We  believe  that  we  are  saved  by  grace  through  faith, 
and  that  not  of  ourselves,  it  is  the  gift  of  God,  not  of  works, 
lest  any  man  should  boast,  because  it  is  the  word  of  God, 
Eph.  ii.  We  believe  that  without  faith  it  is  impossible  to 
please  God,  Heb.  xi.  and  again,  that  faith  cometh  by  hear- 
ing; and  again,  that  it  is  the  gift  of  God,  because  it  is  the 
word  of  God  ;  it  is  the  truth,  Rom.  x. 

We  believe  that  antichrist  shall  be  confounded,  and  bereft 
of  all  his  glory,  because  the  word  of  the  Lord  hath  spoken 
it.  His  word  is  righteousness  and  truth.  We  will  always 
believe  what  is  true,  therefore  we  cannot  but  believe  the 
word  of  God,  Rev.  xviii.  xix. 

Faith  knoweth  no  falsehood,  it  beholdeth  the  truth  only; 
and  not  all  truth,  but  the  truth  of  God  ;  it  is  not  settled 
upon  vanities,  nor  upon  errors.  Unless  it  be  truth  by  the 
word  of  God,  whatsoever  thou  boldest  in  opinion,  is  not  to 
be  called  faith.  The  Turk  is  settled  in  errors;  he  persua- 
deth  himself  he  is  rightly  settled  ;  he  calleth  his  opinions 
faith  and  belief;  yet  this  is  not  faith,  because  it  is  not  the 
faith  of  truth;  it  hath  not  the  word  of  God  to  assure  it. 

Therefore  when  men  will  say.  Believe  our  masses,  be- 
lieve our  sacrifices,  believe  our  transubstantiations,  and  our 
real  presences;  believe  us,  whatsoever  we  say,  believe  that 
we  cannot  err;  believe  that  you  are  in  a  good  belief,  if  you 
say  you  believe  as  the  church  believeth,  though  you  know 
not  how  or  what  the  church  believeth,  they  abuse  and  mock 
the  people  of  God.  There  is  no  truth  in  this  doctrine;  it 
never  passed  out  of  the  mouth  of  God. 

God  ordained  not  masses,  nor  that  the  priest  should  offer 
sacrifice  for  the  quick  and  dead  ;  therefore  it  is  no  matter 
of  faith,  it  is  folly  and  vanity,  it  is  ungodliness,  it  is  error, 
it  hath  no  substance.  He  that  receiveth  such  doctrine, 
maketh  much  of  a  shadow;  he  cannot  hold  it. 

Faith  cometh  by  hearing,  and  hearing  by  the  word  of 
God.  The  word  of  God  is  truth.  The  gospel  is  the  word 
of  God,  and  the  power  of  God  to  save  them  that  believe. 
The  belief  of  the  gospel  is  laid  up  in  our  hearts  by  the 
Spirit  of  God — He  bringeth  us  to  the  knowledge  of  the 
truth.     This  Spirit  beareth  witness  unto  our  spirit,  that  we 


268  Jewell. — On  the  Second  Epistle 

are  the  sons  of  God.  This  Spirit  teacheth  us  to  withdraw 
our  minds  from  worldly  cares,  to  call  our  doings  to  a  reck- 
oning, to  think  of  the  dreadful  day  of  judgment,  to  repent 
for  our  former  sins,  and  to  serve  God  in  holiness  and  right- 
eousness. This  Spirit  showeth  us  the  mercy  of  God,  help- 
eth  us  to  pray,  and  prayeth  for  us;  he  is  our  Comforter, 
helpeth  our  infirmities,  and  maketh  us  know  the  things  that 
are  given  us  of  God. 

This  did  David  see,  when  he  prayed.  Create  a  clean  heart 
in  me,  O  God,  and  renew  a  right  spirit  within  me.  My 
heart  is  sinful,  my  heart  is  foul ;  renew  it  with  thy  Spirit  ; 
thy  Spirit  is  right;  he  shall  make  my  heart  clean.  Again, 
Take  not  thy  holy  Spirit  from  me:  I  am  thy  servant,  and 
the  son  of  thy  handmaid;  turn  thy  face  away  from  my  sins; 
behold  me,  and  receive  me  in  thy  mercy;  restore  me  to  the 
light  of  thy  countenance.  Open  thou  my  lips,  and  my 
mouth  shall  show  forth  thy  praise.  Stablish  me  with  thy 
free  Spirit. 

This  strength  we  gather  in  God  by  his  Spirit;  this  com- 
forteth  us  in  all  temptations,  and  beareth  witness  with  our 
spirit,  that  we  are  the  children  of  God,  that  God  hath 
chosen  us,  and  doth  love  us,  and  hath  prepared  us  to  sal- 
vation ;  that  we  are  the  heirs  of  his  glory,  that  God  will 
keep  us  as  the  apple  of  his  eye,  that  he  will  defend  us,  and 
we  shall  not  perish. 

Verse  15.  Therefore,  brethren,  stand  fast,  and  keep  all 
the  instructions  which  ye  have  been  taught,  either  by 
word  or  by  our  epistle. 

God  hath  set  you  in  a  race;  let  no  man  hinder  you,  let 
no  man  keep  you  from  the  goal.  Stand  fast,  and  keep  that 
doctrine  which  you  have  received.  When  I  was  present 
with  you,  I  taught  you  by  word  of  mouth ;  when  I  was 
away  from  you,  I  taught  you  by  letters.  I  am  careful  for 
you,  I  bear  you  in  my  heart,  and  love  you  in  Christ  Jesus. 
He  hath  given  me  charge  over  you;  he  will  require  you  at 
my  hands;  I  have  cleansed  and  garnished  your  hearts  by 
the  word  of  truth;  take  heed,  take  heed  the  wicked  spirit 
come  not,  and  bring  seven  spirits  worse  than  himself,  and 
enter  in,  and  dwell  with  you,  and  the  end  of  you  be  worse 
than  the  beginning. 

Remember  Lot's  wife;  she  went  not  forth  straight  in  the 
way  appointed  her,  but  looked  back  behind  her,  and  she 
became  a  pillar  of  salt;  and  so  continueth  until  this  day,  a 


II.  15.]  to  the  Thessalonians.  269 

terrible  example  to  those  which  have  set  their  hand  to  the 
plough,  and  look  back  again,  and  have  made  themselves 
unworthy  the  kingdom  of  heaven. 

God  will  forsake  such,  and  make  their  hearts  hard  as  a 
stone.  You  are  the  corn  of  the  Lord's  field.  God  hath 
blessed  you ;  grow  then,  and  be  fruitful  until  the  harvest, 
that  you  may  be  gathered  into  the  Lord's  barn.  You  are 
the  light  of  God,  which  God  himself  hath  kindled;  let  no 
puff  of  wind  put  you  out.  You  are  the  house  of  God  ; 
God  hath  built  you  upon  a  rock ;  let  no  violence  nor  tem- 
pestuous weather  beat  you  down. 

I  have  spoken  to  you,  I  have  written  to  you,  I  have 
showed  you  the  whole  counsel  of  God.  The  word  which 
I  spake  to  you  is  the  very*'  word  of  God.  I  testify  before 
the  Lord,  and  call  God  to  witness  unto  my  soul,  that  it  is 
the  truth  of  God,  and  not  any  device  of  man.  You  did 
believe  it,  you  received  it  not  as  the  word  of  men,  but,  as 
it  is  indeed,  the  word  of  God. 

Become  not  now  unfaithful.  Although  you  spy  many 
infirmities  in  your  teachers;  although  you  see  them  fall  into 
offences,  and  wax  covetous, f  and  give  evil  example  in  the-ir 
life  and  conversation  ;  although  you  see  the  faith  of  many 
shaken,  and  that  they  have  put  away  from  them  a  good 
conscience,  and  turn  back  from  the  love  of  the  gospel, 
which  they  once  seemed  to  profess,  and  so  are  gone  out 
from  among  you  ;  yet  stand  you  upright. 

Hold  fast  the  doctrine  which  you  have  received,  and 
continue  in  the  things  which  you  have  learned,  and  be  per- 
suaded that  they  are  able  to  make  you  wise  unto  salvation, 
through  the  faith  which  is  in  Christ  Jesus.  Christ  saith, 
Matt,  xviii.  VVo  be  to  the  world  because  of  offences.  Who- 
soever shall  offend  one  of  these  little  ones  which  believe  in 
me,  it  were  better  for  him  that  a  millstone  were  hanged 
about  his  neck,  and  that  he  were  drowned  in  the  depth 
of  the  sea.  And  again  he  saith.  Matt.  xi.  Blessed  is  he 
which  is  not  offended  in  me.  Therefore  work  your  own 
salvation  in  trembling  and  in  fear.  Blessed  is  he  that 
abideth  with  Christ  in  temptation,  and  continueth  faithful 
unto  the  end. 

*  The  true  word  of  God. 

t  There  were  some  painful  instances  of  eagerness  for  worldly  gain 
among  the  Protestant  ministers  in  the  reign  of  Elizabeth.  See  Strype, 
particularly  some  circumstances  narrated  in  his  life  of  Aylmer. 

JEWEH.  24 


270  Jewell. — On  the  Second  Epistle 

Verse  16.  Now  the  same  Jesus  Christ,  our  Lord,  and  our 
Godj  even  the  Father,  which  hath  loved  us,  and  hath 
given  us  everlasting  consolation,  and  good  hope  through 
grace, 

17.  Comfort  your  hearts,  and  stablish  you  in  every  word 
and  good  work. 

After  his  exhortation  that  they  would  stand  fast,  and 
continue  faithful  unto  the  end,  he  turneth  himself  to  God, 
and  praj^eth  him  to  look  upon  them  mercifully  down  from 
heaven,  and  to  fulfil  the  work  begun,  and  to  increase  and 
multiply  his  grace  in  them.  So  ought  all  preachers  and 
servants  of  God  to  do  in  their  sermons.  For,  alas !  what 
are  we?  what  is  our  word,  what  is  our  labour,  without  the 
assistance  of  God? 

We  are  only  the  voice  of  a  crier  in  the  wilderness;  we 
call  upon  the  people  to  prepare  the  way  of  the  Lord,  and  to 
make  his  paths  straight;  we  give  warning  that  the  Lord  is 
even  at  hand.  He  that  teacheth  is  nothing;  he  that  plant- 
eth  is  nothing ;  he  that  watereth  is  nothing ;  our  tongue  is 
nothing;  our  word  is  nothing;  our  wit*  is  nothing;  Peter  is 
nothing;  Paul  is  nothing;  it  is  God  who  openeth  the  hearts 
of  the  people,  and  maketh  them  tremble  at  his  words — it  is 
God  who  giveth  the  increase,  and  maketh  his  word  to  be 
of  force. 

The  prophet  saith,  Psal.  Ixviii.  The  Lord  gave  the  word ; 
great  was  the  company  of  preachers.  It  is  the  work  of  God, 
both  to  make  his  word  mighty,  and  to  make  the  people  to 
receive  it,  and  yield  unto  it.  He  giveth  us  hearts  to  feel 
the  comfort  of  his  word,  and  to  yield  our  obedience  in  doing 
as  the  word  requireth.  For  he  is  the  Father  of  lights, 
from  whom  all  gifts  are  poured  down  upon  us.  We  are  the 
children  of  Adam;  we  are  flesh  and  blood,  and  nothing  but 
vile  clay  and  ashes.  Our  eyes  are  dim,  our  senses  dull, 
and  our  hearts  heavy.  Christ  telleth  us  truly,  John  xv. 
Without  me  ye  can  do  nothing,  neither  hear  the  word,  nor 
believe  it. 

I  mark  your  presence,  that  you  are  many  gathered  to- 
gether this  day  in  this  place.  Every  man  seemeth  to  stand 
with  bent  countenance  and  earnest  looks,  and  desirous  to 
learn.  And  albeit,  I  who  speak  am  but  a  worm,  unworthy 
to  creep  upon  the  earth,  yet  the  word  which  we  have  heard 
is  the  word  of  God,  the  word  of  comfort,  and  the  word  of 
*  Understanding,  ability. 


in.  1.]  to  the  Thessalonians.  271 

life.    But  God  knoweth  in  all  this  company  how  many  have 
ears  to  hear. 

In  the  Acts  of  the  apostles,  when  God  opened  their  hearts, 
they  understood  the  Scriptures.  Before,  they  heard,  and 
knew  not  what  they  heard.  Paul  preached;  Lydia,  a  wo- 
man who  sold  purple,  heard  him  ;  the  Lord  opened  her 
heart,  that  she  hearkened  unto  Paul,  Acts  xvi.  Then  she 
understood  his  words,  and  believed.  This  comfort  is  of 
God,  who  hath  loved  us,  and  hath  given  us  everlasting 
consolation;  he  will  give  you  understanding  hearts,  and 
will  stablish  you  in  every  word  and  good  work. 


CHAPTER  III. 

Verse  1.  Furthermore^  brethren^  pray  for  us,  that  the 
word  of  the  Lord  may  have  free  passage,  and  he  glo- 
rified, even  as  it  is  ivith  you. 

Pray  for  me,  that  I  may  be  a  faithful  servant,  doing  the 
will  of  God  from  my  heart,  that  he  will  open  my  mouth 
boldly  to  publish  the  secret  of  the  gospel,  and  to  declare 
the  riches  and  glory  of  his  kingdom.  For  of  myself  I  am 
nothing;  I  have  not  the  key  of  David ;  I  cannot  give  light 
unto  the  world,  and  am  not  able  to  open  the  hearts  of  the 
people,  that  the  word  of  God  may  have  free  passage. 

He  saith  not,  Pray  for  us,  that  my  word  may  have  pas- 
sage; or,  that  my  name  may  be  spoken  of  and  glorified  ; 
or,  that  the  people  may  behold  my  doings,  and  talk  of  me; 
For  we  preach  not  ourselves,  but  Christ  Jesus  the  Lord, 
and  ourselves  your  servants  for  Christ's  sake,  2  Cor.  iv. 
I  am  but  an  unprofitable  servant ;  I  am  the  poor  ox  that 
treadeth  out  the  wheat ;  I  am  a  poor  crier,  to  proclaim  the 
will  of  the  Lord. 

Pray  you  that  the  word  of  the  Lord  may  have  free  pas- 
sage; that  the  gospel  of  Christ  may  be  glorified;  that  the 
hearts  of  the  people  may  be  ready  and  greedy  to  receive  it; 
that  the  kingdom  of  heaven  suffer  violence,  and  the  violent 
take  it  by  force;  that  the  word  may  so  possess  the  hearts 
of  the  people,  as  fire  hath  passage  through  stubble;  that  it 
may  shine  as  the  sun-beams  over  all  the  world  ;  that  it 
may  be  known  from  east  to  west,  and  from  north  to  south. 

In  this  sort  pray  that  the  word  may  have  a  glorious 
entrance  into  you,  and  also  among  others.     Herein  shall 


272  Jewell. — On  the  Second  Epistle 

appear  the  love  you  have  to  the  saints,  and  the  zeal  you 
bear  to  the  house  of  God,  when  you  wish  others  to  be  par- 
takers of  this  blessedness  with  you.  When  you  seek  not 
your  own  glory,  but  the  building  of  the  church  of  Christ; 
when  you  pray  that  God  will  be  merciful  unto  others,  as 
unto  you  ;  that  a  light  may  be  given  to  them  that  sit  in 
darkness,  and  in  the  shadow  of  death,  that  they  may  know 
the  time  of  their  visitation. 

Such  a  prayer  made  David,  Psal.  Ixvii.  God  be  merciful 
unto  us,  and  bless  us,  and  cause  his  face  to  shine  among 
us,  that  they  may  know  thy  way  upon  earth,  thy  saving 
health  among  all  nations.  Let  the  people  praise  thee,  O 
God,  let  all  the  people  praise  thee.  Thus  did  Jeremiah 
pray,  Lam.  v.  Turn  thou  us  unto  thee,  O  Lord,  and  we 
shall  be  turned.  Give  us  a  new  heart  and  a  new  spirit, 
incline  our  hearts  unto  thy  testimonies,  that  we  may  know 
and  fear  thy  name. 

So  did  Christ  teach  us  to  pray,  Matt.  vi.  Hallowed  be 
thy  name,  among  the  infidels  which  know  thee  not;  let  thy 
name  be  had  in  reverence  among  all  people.  Thy  kingdom 
come,  thy  will  be  done.  There  is  no  other  God  but  only 
thou  ;  let  all  the  earth  come  and  worship  thee.  Even  so 
must  we  also  pray,  that  the  word  of  God  may  have  free 
passage,  and  his  name  be  glorified  in  all  places. 

Verse  2.  And  that  ive  may  he  delivered  from  nnreason- 
able  and  evil  ?nen,  for  all  men  have  not  faith, 

3.  But  the  Lord  is  faithful,  which  will  stablish  you,  and 
keep  you  from  all  evil. 

4.  And  rve  are  persuaded  of  you  through  the  Lord,  that 
ye  both  do,  and  will  do,  the  things  which  we  command 
you. 

6.  And  the  Lord  guide  your  hearts  to  the  love  of  God, 
and  the  ivaiting  for  of  Christ, 

From  unreasonable  and  evil  men.  Which  conspire 
against  the  Lord  and  his  Anointed,  which  blaspheme  that 
good  name  that  is  called  upon  us.  Such  were  Jannes  and 
Jambres,  who  resisted  Moses  in  the  time  of  the  law.  Such 
were  they  in  the  time  of  the  prophets,  who  said,  Jer.  xliv. 
The  word  that  thou  hast  spoken  unto  us  in  the  name  of  the 
Lord,  we  will  not  hear  it  of  thee;  but  we  will  do  whatsoever 
thing  goeth  out  of  our  own  mouth,  as  to  burn  incense  to  the 
queen  of  heaven,  as  we  have  done,  both  we  and  our  fathers, 
our  kings  and  our  princes. 


III.  2 — 5.]  to  the  Thessalonians.  273 

Such  were  in  the  time  of  the  gospel  the  scribes  and  the 
pharisees,  Matt.  xv.  which  made  the  commandment  of  God 
of  no  authority  by  their  tradition,  which  turned  darkness 
into  Hght,  and  light  into  darkness.  Such  was  Alexander 
the  coppersmith,  such  were  others;  the  whole  Scriptures 
are  full  of  such ;  they  were  false  prophets,  false  apostles, 
false  brethren ;  they  caused  divisions  in  the  church  ;  they 
went  out  to  preach  in  the  name  of  Christ,  but  inwardly  they 
were  ravening  wolves. 

Such  were  in  the  days  of  our  fathers,  and  such  there  are 
in  our  days,  such  Jannes  and  Jambres,  such  idol-worship- 
pers, such  scorners  of  God's  word,  such  scribes  and  phari- 
sees, such  Alexanders,  such  false  prophets,  false  apostles, 
and  false  brethren  ;  we  have  more  than  a  good  many  in  our 
days  ;  they  pretend  the  gospel,  no  man  more.  In  company 
of  protestants,  they  will  be  protestants ;  in  company  of 
others,  they  are  quite  become  contrary. 

They  come  to  the  church,  and  receive  the  holy  commu- 
nion ;  they  resort  secretly  to  corners,  where  they  hear  mass ; 
they  like  the  one,  and  like  the  other ;  they  like  the  light, 
and  they  love  darkness,  and  make  no  difference  between 
them.  These  are  ready  to  serve  Christ,  and  also  ready  to 
serve  antichrist ;  faithful  neither  to  God,  nor  to  Baal ;  and 
this  is  among  many  counted  the  highest  point  of  wisdom,  to 
be  able  so  to  colour  and  hide  himself,  that  you  shall  not 
know  what  profession  he  is  of,  to  what  church  he  joins 
himself,  what  religion  he  holds,  whose  word  or  gospel  he 
follows,  in  what  God  he  believes. 

Such  there  are ;  and  they  only  are  the  singular  men, 
reckoned  the  fine  wits  and  cunning  fellows  of  the  world ! 
This  is  to  be  lamented,  that  in  a  Christian  state  there  should 
be  any  such  ;  that  they  at  whose  hands  God  shall  require  a 
straiter  account  than  of  others,  because  he  hath  given  them 
the  use  of  greater  talents,  either  of  wit  or  of  learning,  or  of 
preferment,  or  of  riches,  should  so  mispend  the  good  gifts 
of  God,  or  use  his  talents  to  such  evil  purpose,  that  they 
more  than  all  others  should  devise  means  how  to  deny 
Christ  among  men,  and,  as  much  as  in  them  lieth,  to  seek 
to  crucify  again  the  Lord  of  glory. 

The  Jews  deal  not  so  wickedly ;  the  Turks  deal  not  so 
traitorously;  the  Jew,  although  his  case  be  miserable,  and 
his  heresies  most  dangerous,  yet  he  is  earnest  in  his  folly ; 
he  will  not  dissemble  his  profession.  The  Turk  is  faithful 
unto  Mahomet,  and  will  not  deny  or  forsake  him. 
24* 


274  Jewell, — On  the  Second  Epistle 

These  false  brethren  and  dissembling  Christians  are 
worse  than  Jews  and  Turks ;  they  are  void  of  conscience, 
void  of  faith,  void  of  fear,  of  shame,  and  of  the  grace  of  God  ; 
they  are  filthy  swine,  shameless  dogs,  and  the  enemies  of 
the  cross  of  Christ.  These  hinder  the  passage  of  the  gos- 
pel, and  blaspheme  the  holy  word  of  their  salvation,  and  do 
all  that  in  them  lieth  to  abolish  the  light  of  God's  truth. 
St.  Paul  telleth  us.  All  men  have  not  faith  ;  many  hearts 
are  naked,  and  void  of  faith;  many  seem  to  live,  and  yet 
are  dead. 

Howsoever  these  men  carry  out  their  doings  in  this  life, 
they  cannot  mock  God  ;  he  knoweth  who  are  his.  Christ 
shall  say  unto  these  cunning-witted  dissemblers.  Depart 
from  me,  ye  hypocrites,  I  know  you  not;  you  shall  receive 
your  portion  with  the  devil  and  his  angels. 

Pray  that  we  may  be  delivered  from  such  unreasonable 
and  evil  men,  that  they  stop  not  the  free  passage  of  the 
gospel,  that  they  may  have  no  power  against  the  glory  of 
God.  Then  shall  it  appear,  that  God  is  faithful  in  all  his 
words,  and  holy  in  all  his  works,  that  his  truth  and  mercy 
shall  last  for  ever.  He  will  establish  us  in  all  goodness, 
and  defend  us  from  all  evil ;  he  will  keep  us  from  all  the 
power  of  Satan  :  he  will  keep  us  from  all  temptations,  that 
the  wicked  shall  not  prevail  against  us. 

And  we  are  persuaded  of  you  throvgh  the  Lord^  that 
ye  both  do,  and  will  do,  the  things  ivhichwe  warn  you  of. 
You  know  what  commandments  we  gave  you  by  the  Lord. 
I  spake  unto  you  the  will  of  God,  and  not  mine  own.  I 
was  unto  you  but  a  messenger,  to  deliver  unto  you  such  an 
errand  as  God  sent  unto  you.  I  hope  you  have  received  it 
in  such  duly  as  becometh,  and  that  you  both  do  and  will 
hereafter  obey  it. 

I  am  your  physician  ;  the  receipt  which  I  have  given 
you  is  sovereign,  and  shall  work  your  health.  I  trust  it 
larrieth  with  you,  and  you  brook  it  well.  I  have  spoken 
unto  you  in  the  name  of  God  ;  his  name  is  holy;  he  will 
cause  that  my  labour  shall  not  be  in  vain,  but  will  make  it 
fruitful  in  you. 

Although  all  men  have  not  faith,  yet  all  men  are  not 
void  of  faith  ;  although  there  are  many  the  children  of  this 
world,  yet  there  are  some  the  children  of  light.  He  that 
is  of  God,  heareth  the  word  of  God  ;  they  that  are  the 
sons  of  God,  are  obedient  to  the  wisdom  of  God  their 
Father. 


III.  6.]  to  the  Thessalonians.  275 

God  guide  your  hearts,  that  you  may  love  him,  that  you 
may  know  what  good  God  hath  wrought  unto  your  souls; 
that  you  may  see  the  depth  of  his  mercy ;  that  in  all  your 
tribulations  and  adversity  under  the  cross,  and  in  your 
death,  you  may  look  for  the  day  of  Christ,  when  the  trum- 
pet shall  be  sounded,  the  graves  shall  be  opened,  the  dead 
bodies  shall  come  forth,  and  we  shall  be  taken  up  into  the 
clouds.  Then  shall  he  change  our  vile  body,  that  it  may 
be  like  his  glorious  body;  then  shall  we  be  like  the  angels 
of  God ;  we  shall  see  God  face  to  face,  and  rest  with  him 
for  ever. 

Verse  6.  We  warn  you,  brethren,  in  the  name  of  our  Lord 
Jesus  Christ,  that  ye  withdraw  yourselves  from  every 
brother  that  walketh  inordinately,  and  not  after  the  in- 
struction  which  he  received  of  us. 

The  kingdom  of  God  is  like  to  a  draw-net  cast  into  the 
sea,  that  gathereth  of  all  kinds  of  things;  it  is  like  a  field, 
wherein  groweth  both  corn  and  weeds.  Sundry  virgins 
went  out  to  wait  upon  the  spouse  ;  some  were  wise,  some 
were  foolish  ;  some  had  oil  in  their  lamps,  some  had  none. 
Many  came  to  the  marriage;  some  had  their  wedding  gar- 
ment, some  lacked  it.  Many  are  called,  but  few  are 
chosen.  Some  bear  the  name  of  Christians,  yet  live  in 
usury,  to  the  spoil  and  undoing  of  their  brethren;  some 
bear  the  name  of  Christians,  yet  live  in  adultery  and  forni- 
cation, as  the  heathen  who  know  not  God  ;  these  are  they, 
through  whom  the  name  of  God  is  evil  spoken  of. 

Therefore  sailh  Paul,  I  warn  you,  that  you  withdraw 
yourselves  from  every  brother  that  walketh  inordinately. 
Forsake  him,  refuse  his  company,  eat  not  with  him,  drink 
not  with  him,  that  so  he  may  be  ashamed  of  his  filthiness. 
Receive  him  not  to  your  house,  nor  bid  him  God-speed ; 
for  he  that  biddeth  him  God-speed,  is  partaker  of  his  evil 
deeds. 

Have  no  fellowship  with  the  unfruitful  works  of  dark- 
ness, but  even  reprove  them  rather.  A  little  leaven  doth 
leaven  the  whole  lump.  The  wrath  of  God  shall  come, 
not  only  upon  those  which  commit  wickedness,  but  also  upon 
all  those  which  consent  to  the  working  thereof.  Among 
the  Corinthians  one  had  committed  incest,  and  had  taken 
his  father's  wife.  St.  Paul  saith,  1  Cor.  v.  Let  such  a  one  be 
delivered  unto  Satan,  for  the  destruction  of  the  flesh,  that 


276  Jewell. — On  the  Second  Ensile 

the  spirit  may  be  saved  in  the  day  of  the  Lord  Jesus.  Deli- 
ver him  up  to  Satan. 

Mark  his  words,  and  in  what  case  he  speaketh  them;  for, 
they  that  delight  in  wickedness,  and  are  sold  over  unto  sin, 
which  are  filthy,  and  increase  in  filthiness,  they  are  not  of 
God,  they  have  no  part  in  the  church  of  God  ;  the  devil 
and  Satan  hath  power  over  them,  therefore  deliver  them  up 
to  Satan. 

The  reward  of  sin  is  death ;  the  soul  which  hath  sinned 
shall  die.  For  this  cause  hath  the  church  of  God  ordained 
excommunication;  that  he  who  hath  done  wickedly  may  be 
ashamed  ;  that  others  who  are  guilty  may  be  afraid ;  and 
that  the  heavy  displeasure  of  God  may  be  avoided. 

We  ivarn  you,  saith  he,  in  the  name  of  our  Lord.  You 
know  me,  and  my  name,  and  that  I  am  an  apostle  of  Christ. 
But  the  commandment  which  I  give  you  is  in  the  name  of 
our  Lord  Jesus  Christ.  I  warn  you  by  the  glorious  day  of 
his  coming,  that  you  withdraw  yourselves  from  every  one 
that  liveth  inordinately.  Receive  him  not  to  your  company, 
bid  him  not  God-speed,  that  you  be  not  partakers  of  his  evil, 
that  he  may  know  his  filthiness,  and  be  ashamed. 

Yet  let  us  pray  for  such,  that  they  may  be  sorry,  that 
they  may  know  whom  they  have  offended,  and  turn  again 
unto  the  Lord.  For  God  would  not  the  death  of  a  sinner, 
but  that  he  repent  of  his  wickedness  and  live.  The  mercy 
of  God  is  above  all  his  works. 

Verse  7.  For  ye  yourselves  know,  how  ye  ought  to  folloio 
us,  for  we  behaved  not  ourselves  inordinately  among  you. 

8.  Neither  took  we  bread  of  any  man  for  nought,  but  we 
wrought  with  labour  and  travail  night  and  day,  because 
we  would  not  be  chargeable  to  any  of  you: 

9.  Not  because  we  have  not  authority,  but  that  we  might 
make  ourselves  an  example  unto  you  to  follow  us. 

10.  For  even  when  we  were  with  you,  this  we  warned  you 
of,  that  if  there  ivere  any  which  would  not  work,  they 
should  not  eat. 

11.  For  we  hear  that  there  arc  some  which  walk  among 
you  inordinately,  and  work  not  at  all,  but  are  busy- 
bodies  : 

12.  Therefore  them  that  are  such,  we  tvarn  and  exhort  by 
our  Lord  Jesus  Christ,  that  they  vwrk  ivith  quietness, 
and  eat  their  own  bread. 

13.  And  ye,  brethren,  be  not  weary  in  well-doing. 


III.  7 — 13.]  to  the  Thessalonians.  277 

Here  Paul  maketh  his  speech  against  those,  who,  under 
the  pretence  of  the  gospel,  lived  idly,  and  would  not  labour. 
Take  an  example  of  me ;  I  lived  not  idly ;  I  earned  my 
bread  ;  I  was  not  chargeable  to  any.  Do  you  as  you  have  us 
for  an  example.  So  ought  the  servants  of  God  to  live,  that 
their  well  doing  may  be  a  pattern  for  the  people  to  follow. 

St.  Paul  telleth  Timothy,  1  Tim.  iii.  A  bishop  must  be 
unreprovable.  He  saith  not,  without  sin,  for  no  man  is 
wilhou.t  sin  ;  but,  without  rebuke.  And  again,  chap.  iv.  Let 
no  man  despise  thy  youth  ;  but  be  unto  them  that  believe, 
an  example  in  word,  in  conversation,  in  love,  in  spirit,  in 
faith,  and  in  pureness.  And  unto  Titus,  the  bishop  of  Can- 
dia,  he  saith.  In  all  things  show  thyself  an  example  of  good 
works,  with  uncorrupt  doctrine,  with  gravity,  integrity,  and 
with  the  wholesome  word,  which  cannot  be  condemned, 
that  he  which  withstandeth  may  be  ashamed,  having  no- 
thing concerning  you  to  speak  evil  of. 

So  in  this  place  to  the  Thessalonians  he  saith.  You  behold 
my  conversation,  how  I  have  lived  among  you.  Be  ye  fol- 
lowers of  me;  let  me  be  the  pattern  for  you  to  follow. — 
Such  should  be  the  speech  of  all  those  who  are  bishops  and 
ministers  in  the  church  of  God.  They  must  walk  so  up- 
rightly, that  they  may  be  unto  all  others  the  patterns  of  good 
life,  of  liberality,  of  mercy  and  of  love.  They  must  carry 
the  ark  of  the  Lord,  that  the  people  may  follow  them. 

We  behaved  not  ourselves  inordinately ^  &c.  Whereas  I 
was  an  apostle  of  Christ,  the  first  fruits  of  the  gospel,  a 
chosen  vessel,  called  from  above,  and  set  apart  from  mine 
own  business,  to  be  the  ambassador  of  God  into  the  world, 
and  had  so  much  to  do ;  yet  I  used  my  hands,  and  pained 
my  body,  to  get  my  bread,  I  lived  like  one  of  Adam's  chil- 
dren in  travail  of  my  body,  and  sought  my  bread  in  the 
sweat  of  my  brows.  Not  that  I  might  not  lawfully  have 
lived  upon  you,  and  have  required  my  maintenance  at  your 
hands.  It  was  lawful  for  me  to  have  done  so,  for  the  work- 
man is  worthy  of  his  hire.  God  hath  appointed,  that  he 
which  teacheth  the  gospel,  should  live  by  the  gospel. 

This  matter  St.  Paul  reasoneth  with  the  Corinthians,  1 
Cor.  ix.  Have  we  not  power  to  eat  and  drink?  or  have  we 
not  power  to  lead  about  a  wife,  a  sister,  as  well  as  the  rest  of 
the  apostles,  and  as  the  brethren  of  the  Lord,  and  Cephas? 
Who  goeth  a  warfare  at  any  time  at  his  own  cost  ?  who 
planteth  a  vineyard,  and  eateth  not  of  the  fruit  thereof?  or 
who  feedeth  a  flock,  and  eateth  not  of  the  milk  of  the  fiock? 


278  Jewell. — On.  the  Second  Epistle 

I  might  eat  and  drink  at  your  charge,  and  require  charges 
of  you  for  me  and  mine. 

I  am  the  soldier  of  God  ;  Christ  is  my  captain  ;  I  have 
planted  the  vine  of  the  Lord  of  hosts  among  you  :  I  have 
fed  you  ;  you  are  the  sheep  of  the  house  of  Israel.  The 
hire  due  to  the  soldier,  the  fruit  whereof  he  should  eat 
which  keepeth  the  vine,  and  the  milk  which  Christ's  sheep 
yield  to  their  feeder  is  nothing  else  but  your  charitable  be- 
nevolence towards  the  servants  of  Christ. 

Again,  it  is  written  in  the  law  of  Moses,  Thou  shalt  not 
muzzle  the  mouth  of  the  ox,  that  treadeth  out  the  corn. 
He  travaileth  for  thee,  that  thou  mayest  live.  Suffer  him 
to  take  a  little  for  his  pains.  We  are  the  Lord's  oxen;  we 
thresh  forth  his  corn. 

If  we  have  sown  unto  you  spiritual  things,  is  it  a  great 
thing  if  we  reap  your  carnal  things?  We  are  God's  hus- 
bandmen ;  we  travail  and  take  pains,  we  plough,  we  sow, 
we  harrow,  we  are  abroad  in  wind  and  weather,  in  storm, 
in  hail,  in  lightning,  and  thunder.  No  man  knoweth  the 
care  the  poor  husbandman  taketh.  Winter  or  summer, 
our  work  is  never  at  an  end.  Now  if  we  by  our  labour 
minister  to  you  the  bread  which  cometh  from  heaven,  is  it 
much  that  you  give  us  the  bread  of  the  earth  ?  Do  you  not 
know  that  they  who  wait  at  the  altar  are  partakers  with 
the  altar?  It  hath  so  seemed  good  unto  God ;  it  is  his  ap- 
pointment ;  he  hath  established  it  by  his  law,  and  it  is  most 
agreeable  to  the  law  of  reason  and  nature. 

Yet  this  is  also  to  be  weighed  in  the  consideration  hereof, 
that  whosoever  asketh  the  pay  of  a  soldier,  must  buckle  his 
armour,  and  go  a  warfare;  he  that  drinkeih  the  wine, 
must  plant  the  grape ;  he  that  requireth  milk,  must  feed 
the  flock  ;  he  that  will  not  be  muzzled,  must  thresh  the 
corn ;  he  that  reapeth  carnal  things,  must  sow  spiritual 
things;  he  that  requireth  the  bread  of  the  earth,  must  mi- 
nister  to  his  hearers  the  bread  of  heaven ;  he  that  will  live 
of  the  sacrifice,  or  of  the  altar,  or  of  the  gospel,  must  ofl^er 
his  sacrifice,  wait  upon  the  altar,  and  teach  the  gospel. 

He  that  teacheth  not  the  gospel,  nor  careth  for  the  teach- 
ing; he  that  serveth  not  the  altar,  nor  careth  for  the 
serving;  he  that  goeth  not  on  warfare,  that  planteth  not, 
that  feedeth  not,  that  thresheth  not,  that  plougheth  not, 
that  travaileth  not,  that  taketh  no  pains,  that  abideth  not 
lightning,  thunder,  wind,  weather,  storm,  and  hail ;  he  that 
careth  not  to  do  these  things,  I  can  make  no  account  of  him. 


III.  7 — 13.]  to  the  Thessalonians.  279 

He  is  not  within  Paul's  reckoning.  The  workman  is 
worthy  of  his  hire;  but  what  right  hath  he  to  the  hire  who 
is  not  a  workman  ? 

I  might,  saith  he,  have  received  maintenance  at  your 
hands ;  but  1  took  nothing,  that  I  might  be  an  example  for 
you  to  follow;  that  none  should  live  idly,  but  that  they  work 
with  quietness,  and  eat  their  own  bread.  Idleness  is  the 
mother  of  all  mischief;  an  idle  pack  is  as  if  he  were  already 
dead;  his  feet  serve  him  not  to  travel,  his  hands  help  him 
not  to  work,  his  eyes  serve  him  not  to  see  his  estate,  his 
heart  regardeth  not  the  time  and  misery  of  his  age;  beg- 
gary falleth  upon  him,  and  gnaweth  his  bones;  but  he 
feeleth  it  not.     For  he  is  as  if  he  were  already  dead. 

Solomon  saith,  Prov.  xii.  He  that  followeth  idleness  hath 
no  understanding.  And  again,  chap,  xxviii.  He  that  fol- 
loweth idleness,  shall  be  filled  with  poverty.  He  is  unpro- 
fitable to  himself,  and  unto  others.  His  children  shall  beg 
at  every  door.  x\gain  he  saith,  chap.  xx.  The  slothful  will 
not  plough  because  of  winter;  he  shall  beg  in  summer,  but 
have  nothing ;  that  is,  men  who  have  received  increase  of 
God's  blessing  by  taking  pains,  shall  deny  bread  unto  such, 
upbraid  them  for  their  idleness,  and  so  drive  them  to  labour. 

They  will  say,  as  it  is  devised  that  the  ant  said  in  like 
case  to  the  grasshopper,  In  the  summer  thou  didst  nothing 
but  sing,  therefore  thou  mayest  starve  in  the  winter.  These 
extremities  are  great,  if  a  man  will  weigh  them  advisedly. 
Yet  the  book  of  Ecclesiasticus  saith  farther.  Idleness  bringeth 
much  evil.  It  is  an  evil  teacher;  he  that  doth  nothing,  is 
ill  occupied.  The  mind  of  man  is  ever  stirring,  and  doing 
somewhat;  if  it  be  not  doing  well  it  is  doing  ill. 

Water  is  clear  and  fair,  fresh  and  comfortable;  yet  if  it 
stand  still  in  a  hole,  or  be  kept  long  in  a  vessel,  whence  it 
hath  no  issue,  it  will  rot  an3  smell,  and  be  unwholesome. 
Even  so  it  fares  with  the  sons  of  Adam.  If  they  have  no- 
thing to  do,  no  way  to  bestow  their  wit,  they  will  rot,  and 
prove  unwholesome,  and  devise  mischief  all  the  day  long. 

What  is  it  that  fills  the  prisons,  and  brings  so  many  to 
the  gallows,  and  causes  so  many  parents  to  bewail  the  un- 
timely death  of  their  children,  but  idleness  7  When  the 
poor  wretches  have  received  their  judgment,  and  come  to 
the  place  of  execution,  and  stand  on  the  ladder,  what  coun- 
sel give  they  to  young  men,  and  to  children,  but  to  beware 
of  idleness? 

What  is  the  cause  of  such  and  so  many  diseases  in  the 


280  Jewell. — On  the  Second  Epistle 

body?  Ask  the  physicians,  and  they  will  tell  you,  Idleness. 
Whereof  rise  mutterings  in  cities  against  magistrates? 
Whereof  rise  rebellions  in  kingdoms  against  princes  ?  You 
can  give  no  greater  cause  thereof  than  idleness.  Behold, 
saith  the  Lord,  Ezek.  xvi.  this  was  the  iniquity  of  thy 
sister  Sodom,  pride,  fulness  of  bread,  and  abundance  of 
idleness.  This  was  it  that  called  for  fire  down  from  heaven 
and  wasted  so  many  cities  into  ashes. 

Christ  saith,  Matt.  xii.  Of  every  idle  word  that  men  shall 
speak,  they  shall  give  an  account  thereof  at  the  day  of 
judgment.  If  we  shall  make  account  for  our  idle  words, 
what  shall  we  do  for  our  idle  hands,  for  our  idle  feet,  for 
our  idle  body,  for  our  idle  soul  ?  What  account  for  all  our 
idleness  shall  we  make  at  the  day  of  judgment? 

We  warned  you,  saith  the  apostle,  that  if  any  would  not 
work,  the  same  should  not  eat.  This  is  a  hard  saying. 
Yet  saith  Paul,  I  myself  have  kept  it,  I  have  fulfilled  it  in 
mine  own  body.  He  doth  not  say.  If  any  be  sick,  or  weak, 
or  impotent,  and  cannot  work;  but  if  any  be  idle  and  fro- 
ward,  and  will  not  work,  to  such  a  one  give  not  to  eat ; 
that  so  he  may  see  the  danger  of  idleness,  and  work  with 
his  hands  the  thing  which  is  good,  that  he  may  have  to 
give  him  that  needeth.  Eph.  iv.  It  is  not  lawful  to  give 
them  the  bread  of  the  church,  and  the  alms  ordained  for 
relief  of  the  poor.     This  bread  they  may  not  eat. 

But  you  will  say,  kings  and  counsellors,  bishops,  preach- 
ers, and  all  other  sorts  of  learned  men,  neither  plough  nor 
sow,  nor  hedge  nor  ditch,  nor  use  such  painful  labour  of  the 
body;  they  sit  at  rest,  and  live  idly.  They  that  so  think 
are  deceived:  the  toil  which  princes  take,  and  the  great 
cares  wherewith  they  are  occupied,  pass  all  other  cares  in 
the  world.  St.  Paul  calls  the  office  of  a  bishop  a  good  work. 
If  a  bishop  or  minister  study  the  Scriptures,  preach  the 
gospel,  catechize  the  children,  and  take  a  care  of  the  souls 
of  God's  people;  if  he  sow  the  Lord's  field,  feed  the  Lord's 
flock,  thresh  the  Lord's  corn,  and  walk  before  the  people 
carefully ;  if  he  have  the  care  of  the  churches,  and  can 
say  with  the  apostle,  2  Cor.  xi.  Who  is  weak,  and  I  am  not 
weak?  who  is  offended,  and  I  burn  not?  Any  offence  that 
is  given  to  my  brother  is  to  me  as  a  fire,  or  as  a  torment ; 
if  he  be  instant  in  season,  and  out  of  season;  if  he  do  the 
work  of  an  evangelist,  and  make  his  ministry  fully  known, 
he  shall  find  himself  occupied,  and  not  be  idle. 

The  master  of  the  ship  seems  to  be  idle,  to  sit  still,  and 


in.  14,  15,]  to  the  Thessalonkins.  281 

does  nothing;  he  stirs  not  the  pump,  he  drives  not  the  oars, 
he  sounds  not  the  deep,  he  rides  not  the  ropes,  he  scales 
not  the  shrouds,  he  runs  not  hither  and  thither,  forward  or 
backward,  under  the  hatches  or  above;  he  sits  still,  holds 
his  peace,  and  looks  upon  the  loadstar,  and  in  appearance 
does  nothing.  But  his  labour  passes  all  the  rest.  Without 
his  labour,  all  the  pains  which  the  other  mariners  take  were 
lost.  Were  it  not  for  his  labour,  the  ship  would  soon  strike 
upon  rocks,  and  be  stayed  on  the  sands,  and  they  all  should 
perish.  Even  so  fares  it  in  the  state  of  princes  and  of  their 
counsellors;  they  seem  to  do  nothing,  yet  they  do  all  things, 
which  is  for  the  peace,  and  the  wealth,  and  the  safeguard 
of  all  the  people. 

Be  not  weary  in  well  doing.  Many  occasions  there  are 
to  discourage  you  to  do  well ;  the  world  is  full  of  hinderances ; 
but  be  you  steadfast,  unmovable,  and  abundant  always  in 
the  work  of  the  Lord,  forasmuch  as  you  know  that  your  la- 
bour is  not  in  vain  in  the  Lord.  Stand  fast,  and  keep  the 
instructions  which  you  have  been  taught.  Distribute  to  the 
necessity  of  the  saints.  Do  good  unto  all  men,  especially  to 
them  that  are  of  the  household  of  faith. 

Live  not  after  the  lusts  of  men,  in  wantonness,  drunken- 
ness, and  gluttony,  and  in  abominable  idolatry.  Though 
they  speak  evil  of  you,  because  you  run  not  with  them  unto 
the  same  excess  of  riot ;  though  the  devil  cast  you  into 
prison,  and  there  you  have  tribulation,  be  you  faithful  unto 
death.  They  that  have  afflicted  you  shall  give  an  account 
to  the  righteous  Judge,  and  the  afflictions  which  you  suffer 
in  this  present  time,  are  not  worthy  of  the  glory  which  shall 
be  showed  unto  you. 

Verse  1 4.  7/*  any  man  obey  not  this  our  saying,  note  him 
by  a  letter,  and  have  no  company  with  him,  that  he  may 
be  ashamed. 

15.  Yet  count  him  not  as  an  enemy,  but  admonish  him  as 
a  brother. 

You  have  been  taught  not  only  what  you  shall  believe, 
but  also  how  ye  ought  to  live;  be  ye  doers  of  the  word,  and 
not  hearers  only.  If  any  despise  and  will  not  follow  our 
doctrine,  forsake  him,  and  let  him  have  no  fellowship  with 
you,  that  so  he  may  be  ashamed,  and  repent,  and  turn 
again  to  the  obedience  of  Christ.  But  lay  apart  all  bitter- 
ness, and  anger,  and  wrath.  Reprove  him,  but  hate  him 
not.     Kill  the  sin  that  is  in  him  by  all  the  means  you  can, 

JEWELL.  25 


282  Jewell.^On  the  Second  Epistle 

for  it  is  the  work  of  the  devil ;  but  recover  again  the  man 
that  did  offend,  and  restore  him,  if  it  be  possible,  by  exhor- 
tation, and  by  your  prayers  made  for  him,  for  he  is  the 
creature  of  God. 

Here  I  have  good  occasion  to  speak  of  excommunication, 
a  principal  part  of  the  discipline  of  the  church,  a  matter 
wjbich  many  know  not,  which  some  do  foully  abuse,  and 
over-lightly  give  forth,  and  which  many  regard  not  as  they 
ought.  It  cuts  us  off  from  the  body  of  Christ,  and  removes 
us  from  the  fellowship  of  the  gospel.  Let  no  man  despise 
it.  It  is  the  sword  of  God,  the  power  of  the  Holy  Ghost, 
the  discipline  of  Christ;  it  is  an  ordinance  which  the  church 
hath  received  from  above. 

By  it  the  goats  are  divided  from  the  lambs,  the  weed  from 
the  good  corn,  and  the  sons  of  God  from  the  sons  of  Belial. 
It  has  continued  from  the  beginning,  and  has  been  used  in  the 
church  of  Christ,  in  the  synagogue  of  the  Jews,  in  the  law 
of  Moses,  and  before  Moses  received  the  law;  among  the 
patriarchs  and  the  prophets,  and  the  apostles  of  Christ. 

Christ  sailh.  Matt,  xviii.  If  thy  brother  trespass  against 
thee  in  doing  any  wickedness,  go  and  tell  him  his  fault  be- 
tween thee  and  him  alone.  If  he  hear  thee,  thou  hast  won 
thy  brother;  but  if  he  hear  thee  not,  take  yet  with  thee  one 
or  two,  and  if  he  will  not  vouchsafe  to  hear  them,  tell  it  unto 
the  church — publish  it  and  make  it  known.  And  if  he  re- 
fuse to  hear  the  church  also — if  he  continue  wilful,  and 
stand  in  his  wickedness — let  him  be  unto  thee  as  a  heathen 
man  and  a  publican.  This  form  of  excommunication  our 
Saviour  has  set  down,  whereby  the  wicked  and  ungodly  are 
removed  from  the  church  of  Christ. 

So  St.  Paul  speaks  of  him  that  lived  in  filthiness  with 
his  father's  wife;  that  they  give  him  no  comfort  in  wicked- 
ness, but  take  away  the  evil  from  among  them.  Let  such 
a  one,  saith  he,  1  Cor.  v.  be  delivered  unto  Satan,  for  the 
destruction  of  the  flesh,  that  the  spirit  may  be  saved  in  the 
day  of  our  Lord  Jesus.  Company  not  together  with  forni- 
cators. If  any  that  is  called  a  brother  be  a  fornicator,  or 
covetous,  or  an  idolater,  or  a  railer,  or  a  drunkard,  or  an  ex- 
tortioner, with  such  a  one  eat  not.  Let  him  be  put  away 
from  the  company  of  the  faithful.  So  did  St.  Paul  excom- 
municate Hymeneus  and  Alexander,  and  delivered  them  to 
Satan,  that  they  might  learn  not  to  blaspheme,  1  Tim.  i. 

In  the  law  of  Moses,  Numb.  v.  God  commanded  the 
children  of  Israel  to  put  out  of  the  host  every  leper,  that 


III.   14,   15.]         to  the  Thessalonians.  283 

they  should  neither  eat,  nor  drink,  nor  walk  abroad,  nor 
come  to  church,  nor  offer  sacrifice,  nor  make  their  prayers 
with  the  people.  Such  a  one  whithersoever  he  went,  hid  his 
face,  rent  his  clothes,  gave  warning  to  avoid  his  company, 
and  to  fly  from  him,  because  he  was  foul  and  filthy.  His 
hands  were  filthy,  and  made  the  water  unclean  ;  his  breath 
was  corrupt,  and  infected  the  air  ;  so  miserable  was  his  case. 
This  was  a  kind  of  excommunication  ;  in  such  sort  were  the 
filthy  divided  from  the  clean. 

God  also  set  down  this  ordinance  to  Abraham,  that  every 
uncircumcised  man-child  should  be  cut  off  from  his  people, 
because  he  hath  broken  the  covenant.  Gen.  xvii.  This  ordi- 
nance of  excommunication  God  hath  appointed  against  idol- 
aters, against  fornicators  and  crafty  deceivers,  and  other 
such-like  offenders,  in  Deuteronomy  xxvii.  Cursed  be  the 
man  that  shall  make  any  carved  or  molten  image,  an  abo- 
mination unto  the  Lord,  the  work  of  the  hands  of  the 
craftsmen,  and  putteth  it  in  a  secret  place.  And  all  the 
people  shall  answer  and  say,  Amen.  Cursed  be  he  that 
maketh  the  blind  go  out  of  the  way;  and  all  the  people 
shall  answer  and  say.  Amen. 

This  is  excommunication  ;  this  is  the  use  of  the  keys  ; 
this  is  that  of  which  Christ  spake,  Luke  x.  He  that  heareth 
you,  heareth  me;  and  he  that  despiseth  you,  despiseth  me; 
and  he  that  despiseth  me,  despiseth  Him  that  sent  me.  And 
John  XX.  Whosesoever  sins  ye  remit,  they  are  remitted;  and 
whosesoever  sins  ye  retain,  they  are  retained.  Whatsoever  ye 
bind  on  earth,  shall  be  bound  in  heaven.  Matt,  xviii.  whatso- 
ever ye  loose  on  earth,  shall  be  loosed  in  heaven.  What  you 
say  shall  be  confirmed,  it  shall  continue  and  stand  for  ever. 

If  any  therefore  be  excommunicate  from  the  church,  and 
removed  from  the  fellowship  of  the  gospel,  and  from  the 
hope  of  the  life  to  come,  let  him  humble  himself,  and  pray 
unto  God  that  he  will  open  his  eyes,  and  that  he  may  see  in 
what  case  he  standeth.  Let  him  lay  forth  his  heart  in  the 
sight  of  God,  and  consider  his  fault,  and  behold  his  misery, 
and  think  thus  with  himself:  I  was  sometime  the  child  of 
God,  and  a  member  of  his  body;  I  was  a  branch  of  the 
vine  which  God  hath  planted,  and  a  sheep  of  his  pasture. 
But  now,  alas!  I  am  divided  from  the  pastures  of^  life;  I 
am  fruitless  and  w^ithered,  and  cut  off  from  that  blessed 
vine;  I  receive  no  moisture  from  that  heavenly  root;  I  am 
no  more  a  member  of  the  body  of  Christ ;  I  am  out  of  pa- 
radise, and  have  no  joy  or  pleasure;  I  am  out  of  the  temple, 


284  Jewell. — On  the  Second  Epistle 

and  cannot  offer  any  sacrifice ;  I  am  fallen  from  that  hea- 
venly Jerusalem,  from  the  city  of  God,  from  the  fellowship 
of  the  saints,  and  cannot  kneel  down,  nor  lift  up  my  hands, 
nor  make  my  prayers.  God  will  not  hear  me ;  I  am  none 
of  his;  I  am  as  a  heathen  and  a  publican;  1  cannot  think 
of  those  things  which  are  on  high  above. 

But  why  art  thou  cut  off  from  thy  brethren,  and  banished 
out  of  the  flock  of  Christ?  Because  of  thine  ungodliness 
and  looseness  of  life;  because  thou  hast  offended  heaven 
and  earth,  and  hast  offended  against  the  church  of  God,  and 
lived  in  fornication  and  adultery,  and  both  thy  body  and 
mind  are  defiled;  thou  art  unworthy  to  dwell  in  the  house 
of  God  ;   his  house  is  holy. 

By  what  authority  is  this  done?  Thou  must  not  think 
that  the  judge  or  the  officer  doth  it.  It  is  not  the  judgment 
of  any  mortal  man;  it  is  the  judgment  of  the  almighty  and 
everlasting  God  ;  it  is  his  hand  that  bringeth  this  to  pass 
against  thee;  it  is  his  word,  it  is  his  key.  His  hand  is 
mighty;  his  work  shall  stand  ;  his  word  is  forcible;  his  key 
is  the  key  of  David ;  it  openelh,  and  no  man  shutteth ;  it 
shutteth,  and  no  man  openeth.  God  is  departed  from  thy 
heart;  his  Spirit  will  not  dwell  in  a  filthy  soul;  there  is  no 
agreement  between  God  and  Belial;  thy  soul  is  void  of 
grace  and  of  the  fear  of  God. 

What  becometh  of  thee  in  this  case?  whither  dost  thou 
go,  into  what  misery  dost  thou  fall?  Into  the  gulf  of  death, 
into  the  seat  of  pestilence,  and  the  power  of  Satan,  and  the 
snares  of  the  devil,  and  into  a  reprobate  mind;  thy  heart 
followeth  him  ;  thy  soul  serveth  him.  He  is  the  father  of 
all  the  children  of  disobedience,  and  his  children  follow  him. 
Thou  art  filthy  and  increasest  in  filthiness.  The  fear  of 
God  is  not  before  thee;  thou  dost  not  acknowledge  thy  sin, 
because  of  the  blindness  of  thy  heart. 

Wreak  not  thyself  upon  thy  neighbour  that  accused  thee, 
nor  upon  the  judge  that  pronounced  sentence  against  thee. 
The  sentence  is  none  of  his;  this  is  not  his  work;  he  has 
not  judged  thee;  the  hand  of  God  is  stretched  forth  to  thy 
punishment ;  it  is  thine  own  life  and  wickedness  which 
forceth  judgment  upon  thee;  the  judge  sitteth  in  the  place 
of  God,  in  the  seat  of  justice ;  he  cannot  bless  him  that 
God  hath  cursed  ;  he  must  needs  do  right  and  equity. 

He  sees  the  abominations  of  thy  life,  he  sees  the  fil.thiness 
which  thou  hast  done  in  the  house  of  God,  and  therefore 
saith,  In  the  name  of  the  living  God,  and  of  Jesus  Christ, 


III.  14,  15.]  to  the  Thessalonians.  285 

before  whom  T  stand,  and  before  whom  all  flesh  shall  ap- 
pear ;  by  the  authority  of  his  word,  and  by  the  power  of  the 
Holy  Ghost,  I  divide  thee  from  the  fellowship  of  the  gospel, 
and  declare  that  thou  art  no  more  a  member  of  the  body 
of  Christ;  thy  name  is  put  out  of  the  book  of  life;  thou 
hast  no  part  in  the  life  to  come  ;  thou  art  not  in  Christ,  and 
Christ  is  departed  from  thee. 

I  deliver  thee  to  Satan,  the  prince  of  darkness.  Thy  re- 
ward shall  be  in  the  lake  that  burneth  with  fire  and  brim- 
stone; thou  shalt  starve* and  wither,  and  not  abide;  the  grace 
of  God  is  taken  out  of  thy  heart ;  the  face  of  the  Lord  is 
against  all  that  do  evil ;  they  shall  not  taste  his  mercy. 

As  for  the  judge  and  minister,  who  gives  sentence  against 
thee,  he  mourns  and  laments  for  thee;  when  he  strikes  thee, 
he  strikes  himself  We  are  all  one  flesh  and  one  blood, 
and  altogether  make  one  body,  and  are  one  another's  mem- 
bers ;  therefore  when  he  excommunicates  thee  from  the 
brethren,  he  cuts  off' an  arm  from  his  own  body.  Jeremiah 
dealt  roughly  with  the  people  who  offended  God,  and 
threatened  them  that  the  enemy  should  come  upon  them, 
the  sword  should  devour  them,  and  they  should  be  utterly 
destroyed  ;  yet  he  wished  that  he  had  a  stream  of  tears, 
that  his  heart  might  have  wherewith  to  mourn  for  their 
transgressions. 

David  prayeth  that  God  will  stretch  forth  his  hand  upon 
the  wicked ;  Scatter  them  abroad  by  thy  power,  and  put 
them  down,  O  Lord,  our  shield,  Psal.  lix.  Again,  Psal.xxxv. 
Let  them  be  chaff"  before  the  wind,  and  let  the  angel  of  the 
Lord  scatter  them.  And  again,  Psal.  Ixix.  Let  their  table 
be  a  snare  before  them,  and  their  prosperity  their  ruin. 
Again,  Psal.  cix.  Let  his  prayer  be  turned  into  sin — aid 
him  not,  hear  him  not  when  he  calleth  unto  thee.  Yet  he 
saith,  I  saw  the  transgressors  and  was  grieved,  because 
they  kept  not  thy  word.  I  pined  away,  and  consumed  to 
death,  the  grief  was  so  deadly  unto  my  soul. 

Christ  cried  out.  Woe  upon  Chorazin  and  Bethsaida, 
upon  the  scribes  and  pharisees ;  yet  when  he  came  nigh  to 
Jerusalem  he  wept  over  it,  saying,  Luke  xix.  Oh  !  if  thou 
even  now,  at  the  least  in  this  thy  day,  hadst  known  those 
things  which  belong  unto  thy  peace  !  but  now  are  they  hid 
from  thee.  Thine  enemies  shall  make  thee  even  with  the 
ground;  they  shall  not  leave  in  thee  a  stone  upon  a  stone, 
because  thou  knewest  not  the  time  of  thy  visitation.  Even 
*  Perish. 
25* 


286  Jewell. — On  the  Second  Epistle 

such  a  sorrow  also  had  St.  Paul  for  those  that  offended  God. 
2  Cor.  xi.  Who  is  weak,  and  I  am  not  weak?  who  is  offend- 
ed, and  I  burn  not  1  My  body  is  shaken,  my  heart  is  wound- 
ed for  them  ;  such  care  have  I  for  the  church  of  God. 

It  is  reported  of  John  the  evangelist,  that  he  commended 
a  young  man  to  the  education  of  a  certain  bishop  nigh  to 
Ephesus  ;  and  when  he  heard  that  he  was  fled,  and  followed 
the  company  of  such  as  were  dissolute,  riotous,  and  given 
over  to  all  manner  of  lewdness,  he  was  careful  for  him,  and 
sought  him  out,  and  came  to  the  place  where  he  and  his  ill 
company  were.  When  the  young  man  knew  him,  he  was 
astonished,  and  fled  away  from  him.  But  the  old  man  fol- 
lowed him,  and  cried,  O  my  child  !  turn  again,  turn  unto 
me;  I  am  thy  father,  I  have  begotten  thee  in  Christ  Jesus; 
I  come  not  to  hurt  thee ;  there  is  yet  hope  of  salvation  ;  I 
will  make  answer  unto  Christ  for  thee;  fall  to  the  ground, 
hold  up  thy  hands,  ask  mercy  of  God  ;  he  is  merciful,  and 
will  receive  thee.  At  these  words  the  young  man  cast  down 
his  weapons,  trembled,  wept  bitterly,  and  was  converted. 

When  David  heard  of  the  destruction  of  wicked  Absalom, 
he  wrung  his  hands,  and  wept,  saying,  2  Sam.  xviii.  O  my 
son  Absalom,  my  son,  my  son  Absalom  !  would  God  I  had 
died  for  thee  !  O  Absalom,  my  son,  my  son  !  Such  a  care, 
such  a  love  and  zeal  has  a  godly  minister  over  his  people, 
if  he  be  a  true  pastor,  who  has  taken  his  calling  from  God, 
and  has  due  consideration  of  his  charge. 

He  weeps  for  the  sins  of  the  people,  as  did  Jeremiah  ;  he 
gushes  out  into  tears,  and  consumes  away,  as  David,  because 
of  the  ungodl}';  he  is  wounded  at  heart,  and  trembles,  as 
Paul,  to  see  them  perish;  he  seeks  for  them,  calls  after 
them,  that  they  may  return  to  him,  as  did  John  the  evan- 
gelist ;  and  is  willing  to  die  for  their  sake,  if  so  be  he  might 
redeem  them,  as  David  was  for  Absalom. 

The  people  are  his  children,  he  is  their  father,  albeit  they 
be  wicked  and  filthy;  yet  he  presents  himself  before  God 
for  them,  and  pours  forth  his  prayers,  and  saith.  Sanctify 
them,  O  Lord,  sanctify  them  with  thy  truth  ;  thy  word  is 
truth.  Let  their  hearts  see  the  wrath  to  come,  and  thy 
heavy  displeasure,  which  they  have  deserved,  and  which 
hangeth  over  their  heads.  They  are  thine  ;  save  them,  and 
let  not  Satan  prevail  against  them. 

Turn  them,  O  Lord,  and  they  shall  be  turned :  give 
them  a  new  heart,  and  renew  a  clean  spirit  in  them,  that 
they  may  fear  thee  all  the  days  of  their  life.     Turn  away 


III.  16— 18.]         to  the  Thessalonians.  287 

the  captivity  of  their  soul ;  bring  them  to  the  fellowship  of 
the  gospel ;  make  them  lively  stones  meet  for  thy  building; 
build  up  the  walls  of  Jerusalem.  So  careful  is  a  good  minis- 
ter for  the  people  of  his  charge,  be  they  ever  so  ungodly. 
Yea,  the  more  they  lack  the  comfortable  grace  of  God,  the 
more  must  be  his  care  for  them.  This  is  what  St.  Paul  saith, 
Have  no  company  with  such  to  encourage  him  ;  yet  count 
him  not  as  an  enemy,  but  admonish  him  as  a  brother. 

Verse  16.  Now  the  Lord  of  peace  give  you  peace  always 
by  all  means.      The  Lord  be  with  you  all. 

17.  The   salutation  of  me  Paul,  ivith   mine    own  hand, 
tchich  is  the  token  in  every  epistle;  so  I  write. 

18.  The  grace  of  our  Lord  Jesus  Christ  be  with  you  all. 

I  need  not  commend  peace  unto  you  ;  it  is  the  guard  and 
strength  of  mighty  princes ;  it  is  the  nurse  and  fosterer  of 
the  church  of  God;  it  is  the  wealth  and  prosperity  of  the 
world  ;  it  is  the  comfort  and  quietness  of  our  conscience ; 
it  is  truce  taken  with  God  and  man,  and  ourselves.  I  need 
not  to  tell  you  who  is  the  worker  of  peace.  You  know  God 
is  the  God  of  peace. 

Worldly  peace  seemeth  to  be  made  by  the  will  and  liking 
of  men  ;  but  God  moveth  their  hearts,  and  establisheth  it. 
But  the  peace  of  the  heart  and  quietness  of  mind  passeth  all 
understanding.  The  power,  and  wisdom,  and  strength, 
and  riches  of  all  the  world  are  not  able  to  make  it.  It  is 
the  glory  of  God,  that  he  alone  is  the  God  of  peace. 

I  pray  for  you,  that  nothing  may  be  done  among  you  to 
the  hinderance  of  peace,  but  that  it  abide  with  you  always, 
not  for  a  while;  not  in  prosperity  only,  but  in  persecution; 
in  your  death,  and  for  ever.  If  God  be  with  you,  you  shall 
have  peace;  and  if  you  love  one  another,  and  keep  his  word, 
God  will  come  to  you,  and  love  you,  and  abide  with  you, 
and  give  you  the  comfort  of  his  peace. 

The  salutation  of  me  Paul.  He  gave  them  warning 
before  of  false  apostles,  who  came  in  his  name,  and  pre- 
tended his  word  or  his  letter,  therefore  now  he  tells  them 
how  they  shall  know  certainly,  whether  such  epistles  as 
they  receive  are  his,  written  or  sent  by  him. 

In  every  epistle  that  I  send,  saith  he,  to  the  churches,  or 
to  any  of  the  brethren,  I  write  mine  own  name,  and  send  this 
greeting,  written  with  mine  own  hand,  which  now  I  send  to 
you  all.  The  grace  of  our  Lord  Jesus  Christ  be  with  you 
all.    Amen. 


288  Jewell— Note.— On  the  Papacy. 

On  the  Doctrines  advanced  by  the  Romanists  respecting  the  Pope, 

The  reader  will  observe  the  strong  expressions  respecting  the  pope 
used  by  bishop  Jewell.  That  the  opinions  advanced  by  the  iollowers  of 
the  pontiti"  were  more  than  equally  strong,  appears  from  Harding's  Confu- 
tation of  the  Apology,  of  which  Jewell  says, 

"The  two  principal  grounds  of  this  whole  book  (Harding's  Confutation) 
are  these :  l-'irst,  '  'I'hat  the  pope,  although  he  may  err  by  personal  error, 
in  his  own  private  judgment,  as  a  man,  and  as  a  particular  doctor,  in  his 
own  opinion  ;  yet  as  he  is  pope,  as  he  is  successor  of  Peter,  as  he  is  vicar 
of  Christ  on  earth,  and  as  he  is  the  shepherd  of  the  universal  church,  in 
public  judgment,  in  deliberation,  and  detinitive  sentence,  he  never  erreth, 
nor  ever  erred,  nor  ever  can  err.' 

"  The  second  is  this,  '  The  church  of  Rome  is  the  whole  and  only 
catholic  church  of  God;  and  whosoever  is  not  obedient  unto  the  same, 
must  be  judged  a  heretic'  These  two  grounds  being  once  well  and  surely 
laid,  he  may  build  at  pleasure  what  he  pleases. 

"  As  for  the  pope,  the  better  to  countenance  his  stafe,  he  (Harding)  saith 
that  Peter  received  power  ordinary  to  himself  and  to  his  successors  lor 
ever,  &c.  For  warrant  whereof  pope  Leo  saith,  (ep.  89.) '  Christ  receiv- 
ing Peter  into  the  company  of  the  indivisible  unity,  would  have  him  to  be 
called  the  same  that  he  was  himself.'  Upon  athance  and  trust  of  these 
words,  M.  Harding  endows  the  pope  with  Christ's  only  prerogative,  and 
calls  him  by  Christ's  principal  tide.  The  prince  of  pastors.  And  further 
he  saith,  Of  the  pope  hangeth  the  satety  of  the  whole  church  of  God. 
That  unto  the  pope  is  given  all  maaner  of  power,  as  well  in  heaven  as  m 
earth.  And  that  if  any  man  say,  the  pope  hath  authority  to  command  the 
angels  and  archangels'  of  God,  '  we  may  not  be  scrupulous  in  any  such 
matters.'  That  neither  king,  nor  emperor,  nor  clergy,  nor  counsel,  nor 
any  power  alive  can  have  authority  to  judge  the  pope,  be  his  lite  ever  so 
vile.  That  the  pope  is  endued  with  a  divine  or  godly  power,  and  that  by 
the  same  he  is  able  to  depose  kings.  That  the  pope  even  by  the  institution 
of  Christ  is  a  temporal  prince.  That  all  kings  and  emperors,  by  the 
commandment  of  Christ,  receive  their  whole  power  and  authority  from 
the  pope.  That  the  pope,  in  a  right  good  sense,  may  be  called  king  of 
kings,  and  lord  of  lords.  Like  as  also  in  some  good  sense  he  may  be 
called  our  Lord  and  God.  That  the  pope,  whatsoever  he  be,  is  always  a 
christian  man,  by  the  nature  of  his  office.  And  therefore,  another  of 
them  (Dorman)  saith,  Whether  the  pope  be  Judas,  (the  traitor,)  or  Peter,  or 
Paul,  thereof  God  never  bid  us  be  careful.  This  only  is  sutilcient  for  us, 
that  he  sit  in  Peter's  chair  Likewise  M.  Harding  saith,  It  shall  be  sutli- 
cient  for  us  to  do  as  Peter's  successors  bid  us  to  do.  Christ  now  requireih 
not  of  us  to  obey  Peter  or  Paul,  but  him  that  sitteth  in  their  chair. 

"Again  he  saith,  The  whole  church  of  God  is  the  pope's  vineyard, 
The  pope  is  the  head,  and  all  the  faithful  of  Christ  are  his  members. 
The  preservation  of  the  whole  church  standeth  in  the  unity  of  the  pope. 
Hosius  saith.  Without  one  pope,  the  church  of  God  cannot  be  one.  To 
conclude,  M.  Harding  saith.  Without  the  obedience  of  the  pope,  there  is 
no  hope  of  salvation." 

Bishop  Jewell  refers  to  the  passages  in  Harding's  book,  in  which  each 
of  these  assertions  is  to  be  found.  When  such  doctrines  were  gravely 
advanced,  even  in  controversy  with  protestants,  surely  he  was  abundantly 
justified  in  applying  to  the  pope  the  title  of  the  lawless  man. 


JEWELL'S   APOLOGY 


A.D.  1562. 


Jewell's  Apology  was  originally  written  in  a  consecutive  form, 
without  any  division  into  parts,  or  any  numbering  of  paragraphs. 
These  were  introduced  into  his  Defence  of  the  Apology,  for  easier 
reference  to  his  replies  to  Harding,  and  have  been  retained  in  later 
editions,  excepting  that  the  division  into  paragraphs  is  not  so  minute. 

The  contents  of  these  parts  may  be  stated  as  follows  : — 

I.  Contains  a  brief  account  of  the  opposition  which  the  truth  and 

true  religion  have  met  with  in  all  ages,  with  some  notice 

of  the  imputations  cast  upon  the  Protestants  .         .291 

II.  Contains  a  statement  of  the  doctrines  held  by  English  Pro- 

testants   302 

III.  States  the  causes  whence  heresies  have  arisen,  and  the  ages 

in  which  they  have  prevailed 315 

IV.  Gives  an  account  of  the  rule,  lives,  and  conduct  of  the  popes, 

and  other  members  of  the  church  of  Rome,  who  have  as- 
serted themselves  to  be  the  only  head  and  members  of 
the  holy  catholic  church  322 

V.  Is  concerning  the  opinions  maintained  by  the  ancient  fathers 

and  councils,  with  a  comparison  between  some  of  the 
Protestant  and  popish  tenets  .....  344 

VI  Explains  the  estimation  in  whicli  Protestants  held  the  coun- 
cils and  decrees  of  the  primitive  church,  and  shows  that 
the  papists  in  reality  had  little  regard  either  for  them 
or  for  the  Holy  Scriptures 358 

289 


Jewell's  Apology  was  orig-inally  composed  in  Latin,  and  publish- 
ed  in  the  year  1562,  a  period,  as  the  reader  will  remember,  antece- 
dent to  those  differences  of  sentiment  with  regard  to  various  exter- 
nals of  ecclesiastical  polity,  which  arose  in  England  a  few  years 
afterwards,  and  iiave  subsisted  to  the  present  day.  It  was  intended 
as  a  defence  of  the  doctrines  common  to  the  reformed  churches 
against  the  erroneous  assertions  and  misrepresentations  of  the  pa- 
pists, and  although  expressions  occur,  here  and  there,  which  would 
not  be  employed  by  Protestant  advocates  at  the  present  day,  and  it 
recognizes  some  principles,  such  for  instance  as  the  authority  of 
councils,  which  have  been  controverted  among  Protestants,  it  has 
been  universally  esteemed  as  one  of  the  most  able  works  of  the  Re- 
formers upon  the  Romish  controversy,  and  as  a  powerful  exposure 
of  the  papal  usurpations  with  regard  to  civil  as  well  as  ecclesiastical 
authority.  The  following  remarks  of  archbishop  Usher  are  impor- 
tant. "  The  books  of  Holy  Scripture  are  so  sufficient  for  the  know- 
ledge of  Christian  religion,  that  they  do  most  plentifully  contain  all 
doctrine  necessary  to  salvation.  They  being  perfectly  profitable  to 
instruct  to  salvation  themselves ;  and  all  other  imperfectly  profitable 
thereunto,  further  than  they  draw  from  them.  Whence  it  followeth, 
that  we  need  no  unwritten  verities,  no  traditions  or  inventions  of 
men,  no  canons  of  councils,  no  sentences  of  fathers,  much  less  de- 
crees of  popes,  to  supply  any  supposed  defect  of  the  written  word, 
or  for  to  give  us  a  more  perfect  direction  in  the  worship  of  God  and 
the  way  of  life,  than  is  already  expressed  in  the  canonical  Scriptures, 
Matt,  xxiii.  8.  John  v.  39.  Finally,  These  Holy  Scriptures  are  the 
rule  and  line,  the  square  and  light,  whereby  to  try  and  examine  all 
judgments  and  sayings  of  men  and  angels,  John  xii.  48.  Gal.  i.  9. 
AH  traditions,  revelations,  decrees  of  councils,  opinions  of  doctors, 
&-C.  are  to  be  embraced  so  far  forth  as  they  may  be  proved  out  of  the 
divine  Scriptures,  and  not  otherwise.  So  that  from  them  only  all 
doctrine  concerning  our  salvation  must  be  drawn  and  derived." 

"  Jewell's  Apology,"  says  Strype,  "  was  translated  out  of  the  Latin 
into  sundry  tongues,  and  so  made  common  to  most  parts  of  Europe, 
and  was  well  allowed  and  liked  by  the  learned  and  godly,  who  gave 
open  testimonies  of  the  same."  It  was  translated  by  dame  Anna 
Bacon,  wife  to  sir  Nicholas  Bacon,  lord  keeper  of  the  great  seal,  soon 
after  its  first  publication ;  she  was  daughter  of  sir  Anthony  Cooke, 
one  of  the  tutors  of  king  Edward  VI.  Her  father  took  much  pains 
to  improve  his  daughter  in  learning.  The  translation  given  in  this 
volume  was  printed  in  the  year  1685  ;  it  was  grounded  upon  that 
of  lady  Bacon,  which  had  been  examined  and  approved  by  bishop 
Jewell  himself.  Some  corrections  have  been  made  on  reference  to 
the  original. 


290 


JEWELL'S  APOLOGY  * 

THE  FIRST  PART. 

1.  It  is  an  old  complaint,  derived  down  to  us  from  the 
very  times  of  the  patriarchs  and  prophets,  and  confirmed  by 
the  evidence  of  all  histories,  and  the  testimonies  of  all 
ages,  that  truth  is  a  stranger  upon  earth;  and  too  easily 
finds  enemies  and  defamers,  because  she  is  not  known. 
And  although  this  may  seem  perhaps  incredible  to  those 
who  have  not  attentively  reflected  thereon,  because  mankind, 
by  the  instinct  of  nature,  without  any  teacher,  spontane- 
ously breathes  after  truth,  and  Christ  himself,  our  Saviour, 
whilst  he  conversed  with  man,  chose  to  be  called  The 
Truth,  as  if  that  name  aptly  expressed  all  the  power  and 
force  of  his  divine  nature;  yet  we,  who  are  acquainted  with 
the  Holy  Scriptures,  and  have  read  and  considered  what 
hath  happened  to  pious  men  in  almost  all  ages;  what  be- 
fell the  prophets,  the  apostles,  the  holy  martyrs,  and  Christ 
himself;  with  what  slanders,  curses,  and  injuries  they  were 
vexed  whilst  they  lived,  only  for  the  sake  of  truth;  we,  I 
say,  see  by  this  that  it  is  no  new  thing,  but  usual,  and  the 
custom  of  all  ages. 

'Harding,  in  his  Confutation  of  the  Apology,  objected  to  the  title 
of  the  Apology,  or  to  heretics  assuming  the  name  of  the  church.  In 
his  Defence,  Jewell  says,  "  There  is  no  reason  that  we  should  give 
over  the  right  and  inheritance  we  have  in  the  church  of  God,  for  that 
you  by  intrusion  and  unjust  means  have  instituted  yourselves  the 
same.  It  behoves  us  rather  to  search  the  Scriptures,  as  Christ  hath 
advised  us,  and  thereby  to  assure  ourselves  of  the  church  of  God. 
For  by  this  trial  only,  and  by  none  other  it  may  be  known.  Therefore 
St.  Paul  calleth  tlie  church  the  spouse  of  Christ,  Eph.  i.  23,  for  that 
she  ought  in  all  tilings  to  give  ear  to  the  voice  of  the  Bridegroom. 
Likewise  he  calleth  the  church  the  pillar  of  the  truth,  for  that  she 
stayeth  herself  only  by  the  word  of  God;  without  which  word  the 
church,  were  it  ever  so  beautiful,  should  be  no  church.  The  ancient 
father,  Irenaeus,  saith,  '  The  pillar  and  buttress  of  the  church  is  the 
gospel  and  the  spirit  of  life.'  Augustine  saith,  '  There  are  certain 
books  of  our  Lord,  unto  the  authority  whereof  each  part  agreeth. 
There  let  us  seek  for  the  church;  thereby  let  us  examine  and  try  our 
matters.'  And  again,'!  will  ye  show  me  the  holy  church,  not  by  de- 
crees  of  men,  but  by  the  word  of  God.'  Likewise  saith  Chrysostom, 
*  It  can  no  way  be  known  what  is  the  church,  but  only  by  the  Scrip- 
tures.' And  again,  '  Christ  commandeth  that  whoso  will  have  the 
assurance  of  true  faith,  seek  to  nothing  else  but  to  the  Scriptures. 
Otherwise,  if  they  look  to  any  thing  else,  they  shall  be  offended,  and 
shall  perish,  not  understanding  which  is  the  true  church '  " 

291 


292  Jewell, 

Indeed  it  would  appear  much  more  wonderful  and  incre- 
dible, if  the  father  of  lies,  the  devil,  that  enemy  of  all  truth, 
should  now  of  a  sudden  change  his  mind,  and  entertain  any- 
other  hopes  of  oppressing  the  truth  than  by  falsehoods  ;  or 
should  now  begin  to  establish  his  kingdom  by  other  arts 
than  those  he  hath  hitherto  employed.  For  in  all  ages  we 
shall  scarcely  find  any  period  of  time  in  which  religion  in- 
creased, established  itself,  or  was  reformed,  but  that  at  the 
same  time  truth  and  innocence  were  most  unworthily  and 
most  injuriously  treated  by  men;  for  the  devil  knows  very 
well,  that  if  truth  doth  flourish  in  safety,  his  affairs  can 
neither  be  safe  nor  prosperous. 

2.  For,  to  speak  nothing  of  the  ancient  patriarchs  and 
prophets,  no  part  of  whose  lives,  as  I  said,  was  free  from 
reproaches  and  slanders,  we  know  that  of  old  there  were 
some  who  averred  and  publicly  told  the  world,  that  the  an- 
cient Jews,  who  we  doubt  not  worshipped  the  only  true  God, 
performed  their  religious  rites  to  a  swine  or  an  ass,  and  that 
all  that  religion  was  a  mere  sacrilege,  and  a  contempt  of  all 
deities.  We  know  that  the  Son  of  God,  our  Saviour  Jesus 
Christ,  whilst  he  taught  the  truth,  was  reputed  an  impostor, 
an  enchanter,  a  Samaritan,  a  Beelzebub,  a  deluder  of  the 
people,  a  wine-bibber,  and  a  glutton.  Who  knows  not  what 
was  said  of  St.  Paul,  that  powerful  preacher  and  assertorof 
truth?  sometimes  he  was  said  to  be  a  seditious  man,  and 
listed  soldiers,  and  designed  a  rebellion  ;  and  at  other  times, 
that  he  was  a  heretic,  a  madman;  that,  out  of  a  contentious 
and  perverse  disposition,  he  was  a  blasphemer  against  the 
law  of  God,  and  a  despiser  of  the  customs  of  the  fathers. 

Who  knows  not,  that  so  soon  as  ever  St.  Stephen  had 
admitted  the  truth,  and  suffered  it  to  take  possession  of  his 
soul,  and  thereupon,  as  he  ought,  began  freely  and  stoutly 
to  preach  and  to  own  it,  he  was  immediately  called  in  ques- 
tion for  his  life,  as  one  that  had  spoken  blasphemy  against 
the  law,  against  Moses,  against  the  temple  and  God?  or 
who  knows  not  that  the  Holy  Scriptures  have  been  accused 
of  vanity  and  folly,  upon  pretence  that  they  contained  things 
contrary  and  repugnant  one  to  another,  and  that  all  the 
apostles  of  Jesus  Christ  disagreed  amongst  themselves,  and 
that  St.  Paul  differed  from  all  the  rest? 

And  that  1  may  not  trouble  you  with  all  the  instances  of 
this  nature  which  are  upon  record,  for  they  are  infinite,  who 
knows  not  that  slanders  were  raised  of  old  against  our 
forefathers,  who  first  embraced  and  professed  the  name  of 


I.]  Apology,  293 

Christ? — that  they  conspired  amongst  themselves  against  the 
government,  and,  for  that  purpose,  met  very  early,  whilst 
it  was  yet  dark;  that  they  murdered  male  infants,  gorged 
themselves  with  human  flesh,  and  in  a  barbarous  manner 
drank  human  blood,  and  at  last,  putting  out  the  candles, 
perpetrated  incests  and  adulteries,  without  difference  or 
modesty;  that  they  were  impious,  destitute  of  all  religion, 
atheists,  the  enemies  of  all  mankind,  and  unworthy  of  the 
light  of  life. 

3.  All  these  things  were  spoken  against  the  Jews,  the 
people  of  God,  against  Christ  Jesus,  against  St.  Paul,  St. 
Stephen,  and  against  all  those  who  in  the  first  ages  em- 
braced the  truth  of  the  gospel,  and  were  called  Christians, 
a  name  then  hated  by  the  many.  And  although  none  of 
these  things  were  true,  yet  the  devil  thought  it  sufficient  to 
his  purpose  if  they  were  believed  to  be  true;  that  so  the 
Christians  might  incur  the  public  hatred,  and  be  pursued 
by  all,  to  ruin  and  destruction. 

And  thus  kings  and  princes,  being  deceived,  slew  all  the 
prophets  of  God  to  a  man ;  they  condemned  Isaiah  to  the 
saw,  Jeremiah  to  be  stoned,  Daniel  to  the  lions,  Amos  to 
the  iron  bar,  Paul  to  the  sword,  and  Christ  to  the  cross,  and 
all  Christians  to  prisons,  to  racks,  to  crosses,  to  rocks,  and 
precipices,  to  wild  beasts  and  fires,  and  burnt  whole  piles  of 
their  living  bodies  for  nocturnal  lights,  and  by  way  of  sport 
and  recreation ;  and  never  esteemed  them  better  than  the 
most  vile  filth  of  the  earth,  the  offscourings  and  scorn  of  the 
world  ;  thus  the  first  authors  and  professors  of  the  truth 
were  ever  treated. 

4.  Wherefore  all  we  who  have  now  undertaken  the  pro- 
fession of  the  gospel  of  Jesus  Christ,  ought  to  bear  it  wiih 
the  less  disturbance  of  mind,  if  in  the  same  cause  we  are 
treated  after  the  same  manner;  and  as  heretofore  our  fathers, 
so  we  in  this  age,  are  persecuted  also  with  reproaches,  slan- 
ders, and  lies,  only  because  we  teach  and  profess  the  truth. 

5.  They  cry  out  in  all  places,  ] .  That  we  are  heretics,  that 
we  have  forsaken  the  true  faith,  and  have  broken  the  union  of 
the  church  with  new  opinions  and  impious  doctrines.  2. 
That  we  fetch  from  hell,  and  revive  the  old  and  long  since 
condemned  heresies,  and  sow  the  seeds  of  new  sects  and  un- 
heard-of broils;  that  we  are  already  divided  into  contrary 
factions  and  opinions,  and  that  we  could  never  yet  in  any 
manner  agree  amongst  ourselves.  3.  That  we  are  wicked 
men,  and  like  the  giants  of  old,  have  entered  into  a  rebellion 

JEWELL.  26 


294  Jewell, 

against  God  himself,  and  live  without  the  least  regard  to  the 
Deity,  and  without  any  reHgious  worship.  4.  That  we  des- 
pise all  good  actions ;  that  we  do  not  use  any  virtuous  dis- 
cipline; that  we  regard  neither  laws,  nor  good  manners,  nor 
right,  nor  justice,  nor  equity,  nor  order;  that  we  let  loose  the 
rein,  and  suffer  all  sorts  of'villanies,  and  even  provoke  the 
people  to  all  the  licentiousness  and  luxury  that  is  possible. 
5.  That  our  business  and  great  design  is  the  subverting  of 
monarchies  and  kingdoms,  that  all  states  may  be  reduced 
under  the  dominion  of  the  ignorant  multitude  and  the  in- 
discreet populace.  6.  That  we  have  made  a  tumultuous 
defection  from  the  catholic  church,  and  have  shaken  the 
peace  of  the  world,  and  disturbed  the  quiet  of  the  church, 
by  a  detestable  schism:  and  that,  as  heretofore  Dathan 
and  Abiram  rose  up  against  Moses  and  Aaron,  so  we, 
without  any  just  cause,  have  revolted  from  the  pope  of  Rome. 
7.  That  we  despise  the  authority  of  the  primitive  fathers 
and  ancient  councils;  that  we  have  imprudently  and  inso- 
lently abrogated  the  ancient  ceremonies,  which  have  been 
approved  for  many  ages  by  our  fathers  and  grandfathers, 
who  had  better  manners,  and  lived  in  better  times;  and 
that  by  our  private  authority,  without  the  consent  of  a  holy 
and  general  council,  we  have  introduced  new  rites  into  the 
church;  and  that  we  have  not  done  this  for  the  sake  of  re- 
ligion, but  purely  out  of  a  contentious  humour ;  that  they, 
on  the  contrary,  have  changed  nothing,  but  have  retained  all 
things  as  they  were  delivered  to  them  by  the  apostles,  ap- 
proved by  the  most  ancient  fathers,  and  have  been  kept  ever 
since,  through  all  the  intermediate  ages,  to  this  day. 

6.  And,  lest  all  this  might  seem  to  be  only  a  calumny, 
and  that  managed  by  secret  whispers  only,  with  design  to 
excite  an  envy  against  us,  the  popes  of  Rome  have  suborned 
eloquent  and  not  unlearned  men  to  undertake  the  defence 
of  this  desperate  cause;  and  to  represent  it  to  the  world  in 
books  and  long  discourses,  in  the  best  colours  it  was  possible 
to  give  it;  to  the  intent,  that,  being  elegantly  and  copiously 
pleaded,  unskilful  men  might  suspect  there  was  something 
more  than  ordinary  in  it.  For  indeed  they  saw  that  their 
cause  was  every  where  in  a  declining  condition  ;  their  arts 
were  now  seen  through,  and  so  were  the  less  esteemed  ; 
their  fortresses  were  every  day  undermined,  and  their  case 
stood  in  need  of  a  powerful  patronage  and  defence.  But 
then  as  to  those  things,  which  they  have  charged  us  with, 
some  of  them  are  manifestly  false,  and  condemned  by  the 


I.]  Apology.  295 

consciences  of  them  that  object  them  against  us;  others, 
though  at  the  bottom  they  are  false  too,  yet  they  have  the 
show  and  similitude  of  truth,  so  that  an  incautious  and  an 
unthinking  reader  may  be  easily  circumvented  and  deceived, 
especially  if  he  be  surprised  by  any  of  their  laboured  and 
elegant  discourses.  And  others  of  the  things  thus  charged 
upon  us,  are  such  as  we  ought  to  acknowledge  and  profess, 
and  not  decline  the  owning  them,  as  if  they  were  crimes,  but 
defend  them,  as  things  that  were  well  and  rationally  done. 
For,  to  speak  in  a  word,  they  slander  whatever  we  do,  even 
those  actions  of  ours  which  they  themselves  cannot  deny  to 
be  rightly  and  well  done,  and  maliciously  depi'ave  and  per- 
vert all  our  words  and  actions,  as  if  it  were  not  possible  that 
WE  should  do  or  speak  any  thing  as  we  ought.  They  ought 
indeed  to  treat  us  with  more  simplicity  and  candour,  if  they 
designed  truth ;  but,  on  the  other  hand,  they  do  not  oppose 
us  with  truth,  nor  in  a  Christian  way  or  manner,  but  with 
lies  in  a  close  and  crafty  way,  and  abuse  the  blindness  and 
ignorance  of  the  rabble,  and  the  want  of  learning  in  princes, 
to  the  inflaming  of  their  hatred  against  us,  and  the  oppres- 
sion of  the  truth.  This  is  indeed  the  power  of  darkness, 
and  the  folly  of  men,  who  trust  more  to  the  stupidity  and 
benighted  minds  of  the  unpolished  multitude  than  in  the 
light  of  truth ;  or,  as  St.  Jerome  expresseth  it,  "  This  is  to 
contradict  with  shut  eyes  the  truth,  when  it  is  most  perspi- 
cuous." But  we  bless  the  great  and  holy  God,  our  cause  is 
such,  that  though  they  never  so  much  desire  to  defame  it, 
yet  they  can  fix  no  reproach  upon  it,  which  they  may  not 
with  as  much  reason  and  justice  employ  against  the  holy 
fathers,  the  prophets,  the  apostles,  against  St.  Peter,  St. 
Paul,  and  even  against  Christ  himself. 

7.  But  now,  if  they  are  so  ambitious  of  the  honour  of 
being  thought  polite  and  elegant  slanderers,  it  does  so 
much  the  less  befit  us  to  be  mute  and  careless  in  the  defence 
of  our  most  excellent  cause.  For  it  is  certainly  the  part  only 
of  dissolute  men,  who  can  securely  and  wickedly  shut  their 
eyes  when  the  Divine  Majesty  is  injured,  to  be  wholly  un- 
concerned, what  is,  though  falsely  and  unjustly,  said  of 
them  and  their  cause;  especially  when  it  is  of  that  nature, 
that  the  glory  of  God,  and  the  affairs  of  religion,  are  at  the 
same  time  violated.  For  although  other,  and  those  often 
very  great  injuries,  may  be  borne  and  dissembled  by  a 
modest  Christian,  "  Yet  he,"  saith  Ruffinus,  "  who  shall 
patiently  put   up  with  the  name   of  a    heretic,  does  not 


29^  JewelL 

deserve  to  be  called  a  Christian.    Permit  us  then  to  do  that 
which  all  laws,  and  the  very  voice  of  nature,  command  us; 
that  which  Christ  himself  did  when   he  was  in  a  like  case 
assauhed  with  reproaches;  that  is,  sufTer  us  to  repel  their 
defamations,  and  with  modesty  and  truth    to  defend  our 
cause  and  innocence;  for  Christ  himself,  when  the  phari- 
sees  charged  him  with  conjuration,  as  if  he  had  entered  a 
combination    with   impure  spirits,    and   by  their  assistance 
wroui;ht  many  wonders,  replied,  John  viii.  49,  "  I  have  not 
a  devil,  but  I  honour  my  Father,  and  ye  do  dishonour  me;" 
and  St.  Paul,  when  he  was  undervalued  by  Festus,  the  pro- 
consul, as  a  madman,  answered,  Acts  xxvi.  25.  "I  am  not 
mad,  most  noble  Festus,  but  speak,  forth  the  words  of  truth 
and  soberness."     And  the  primitive  Christians,  when  they 
were  traduced  to  the  people  as  murderers,  adulterers,  incest- 
uous persons,  and  disturbers  of  the  government,  and  saw 
that  the  excellence  of  their  religion    might  be    called    in 
question,  especially  if  they  held  their  peace,  and  by  their 
silence  seemed  to  confess  the  truth  of  these  accusations,  and 
so  the  course  of  the  gospel  might  be  hindered,  they  there- 
upon, made  public   orations,  wrote  supplicant  books,  and 
discoursed  before  emperors  and  princes,  in  the  public  de- 
fence of  themselves  and  the  church.* 

8.  But  we  perhaps  may  seem  not  to  need  any  defence; 
so  many  thousands  of  our  brethren  in  the  last  twenty  years 
having  borne  testimony  to  the  truth,  amidst  the  most  exqui- 
site tortures;  and  princes  in  endeavouring  to  put  a  stop  to 
the  progress  of  the  gospel,  and  to  that  purpose  using  several 
methods,  having  yet  in  the  end  been  able  to  effect  nothing. 

*  As  Quadratus,  Justinus,  Melito,  Tertullian. — Quadratus,  a  disci- 
ple of  the  apostles,  and  bishop  of  Athens,  v/rote  books  for  the  Chris- 
tian relif/ion,  and  made  an  oration  in  the  defence  of  it  before  Hadrian 
the  emperor,  by  which  he  put  a  stop  to  a  furious  persecution  then 
moved  against  it,  AnnoChristi,  128. 

Justinus  tlie  martyr,  a  Christian  philosopher,  wrote  an  apologetic 
oration  for  the  Christian  religion,  with  great  freedom  and  truth, 
which  he  dedicated  to  Antoninus  Pius  the  emperor,  and  his  adopted 
sons  Marcus  and  Lucius,  and  to  the  very  senate  and  people  of  Rome, 
Anno  Cliristi,  150;  for  which  he  lost  his  life. 

Melito,  bisiiop  of  Sardis,  wrote  an  excellent  apology  for  the  Chris- 
tians to  Aureliiis  the  emperor,  which  he  presented  to  that  emperor  in 
tlie  tenth  year  of  his  reign,  Anno  Cliristi,  172. 

Tertullian  wrote  a  very  leirned  and  a  sharp  apology  for  the  Chris- 
tian religion,  wliich  was  some  few  years  since  made  English.  It  was 
first  published  by  the  author,  without  his  name,  in  the  year  of  Christ 
201,  in  the  very  city  of  Rome,  and  did  great  service  to  Christianity, 
which  was  then  most  miserably  oppressed  by  the  lies  and  defama- 
tions of  the  pagans,  which  did  it  more  hurt  than  all  their  other  fury. 


I.]  Apology.  297 

And  the  whole  world  now  beginning  to  open  their  ej^es,  and 
to  see  the  light;  and  therefore  it  may  seem,  as  I  said,  that 
enough  hath  been  spoken,  and  that  our  case  is  sufficiently- 
defended,  the  thing  speaking  for  itself.  For,  if  the  popes 
themselves  would,  or,  indeed,  if  they  could,  consider  with 
themselves  the  beginning  and  progress  of  our  religion;  how 
theirs,  without  any  resistance,  without  any  human  force, 
hath  fallen;  and,  in  the  interim,  ours  hath  increased,  and 
by  degrees  been  propagated  into  all  countries,  and  hath 
been  entertained  in  the  courts  of  kings  and  the  palaces  of 
princes,  even  while  it  was  opposed  from  the  beginning  by 
emperors,  by  kings,  by  popes,  and  almost  by  all  others — 
these  things,  I  say,  are  clear  indications  that  God  himself 
fights  for  us,  and  from  heaven  derides  and  scorns  their  pro- 
jects and  endeavours,  and  that  the  power  of  truth  is  so 
great,  that  no  human  force,  nor  the  very  gates  of  hell,  shall 
ever  be  able  to  prevail  against  it.  For  so  many  free  cities, 
so  many  princes,  cannot  be  supposed  mad,  as  at  this  day 
have  fallen  from  the  see  of  Rome,  and  have  chosen  rather 
to  join  themselves  to  the  gospel. 

9.  For  although  popes  have  not  as  yet,  at  any  time,  been 
at  leisure  to  think  attentively  and  seriously  of  these  things; 
or  although  other  thoughts  may  now  hinder  and  distract 
them,  or  they  may  think  these  things  light,  and  beneath  the 
dignity  of  the  popedom,  is  our  cause  therefore  to  be  thought 
ever  the  worse?  or  if,  perhaps,  they  will  pretend  not  to  see 
what  indeed  they  do  see,  and  that  they  choose  rather  to 
oppose  the  truth,  even  then  when  they  are  convinced  of  it, 
are  we  therefore  to  be  reputed  heretics,  because  we  cannot 
comply  with  their  wills?  If  pope  Pius  IV.*  had  been  such  a 
person  as  his  name  speaks  him,  and  as  he  so  much  desires 
to  be  thought ;  nay,  indeed,  if  he  had  but  been  so  good  a 
man,  as  to  have  esteemed  us  as  his  brethren,  or  as  men, 
certainly  he  would  diligently  have  considered  our  reasons, 
and  what  could  have  been  alleged  for  and  against  us;  and 
not  with  so  rash  and  blindfold  a  precipitancy  have  con- 
demned, without  hearing  our  cause  or  allowing  the  liberty 
of  a  defence,  so  considerable  a  part  of  the  world,  so  many 
learned,  so  many  religious  men,  so  many  commonwealths, 
so  many  kings,  and  so  many  princes,  as  he  has  sentenced 
in  his  bull  concerning  his  late  pretended  council. 

10.  But  now,  because  we  are  so  publicly  in  this  unjust 

*  Pius  IV.  was  chosen  to  the  papacy  a.  d.  1559.     One  of  his  ear- 
liest measures  was  the  reassembling  of  the  Council  of  Trent. 
26* 


S9^  Jewell. 

manner  noted  by  him,  lest  by  our  silence  we  should  seem  to 
confess  the  crimes  charged  upon  us,  and  the  rather,  because 
we  could  in  no  manner  be  heard  in  any  public  council, 
where  he  would  sufFer  none  to  have  any  suffrage,  or  propose 
his  judgment,  who  was  not  first  sworn  to  him,  and  entire- 
^  ly  addicted  to  his  interest — for  of  this  we  had  too  great  an 
experience  in  the  late  council  of  Trent,  when  the  ambassa- 
dors and  divines  of  the  princes  and  free  cities  of  Germany 
were  totally  excluded  out  of  the  council;  nor  can  we  forget 
that  Julius  III.  above  ten  years  since,  took  a  mighty  care 
by  his  rescript,  that  none  of  our  men  might  be  heard  in  the 
council,  except  it  were  one  that  was  disposed  to  recant  and 
change  his  opinion.* — For  these  causes,  I  say,  we  have 
thought  fit,  by  this  book,  to  give  an  account  of  our  faith,  and 
to  answer  truly  and  publicly,  what  hath  been  publicly  ob- 
jected against  us,  that  the  whole  world  may  see  the  parts 
and  reasons  of  that  faith,  which  so  many  good  men  have 
valued  above  their  lives,  and  that  all  mankind  may  under- 
stand what  kind  of  men  they  are,  and  what  they  think  of 
God  and  religion;  whom  the  bishop  of  Rome  has  inconsi- 
derately enough,  before  they  had  made  their  defence,  with- 
out example  and  without  law,  condemned  for  heretics,  upon 
a  bare  report  that  they  differed  from  him  and  his,  in  some 
points  of  religion. 

11.  And  though  St.  Jerome  will  allow  no  man  to  be  pa- 
tient under  the  suspicion  of  heresy,  yet  we  will  not  behave 
ourselves  either  sourly,  or  irreverently,  or  angrily;  though 
he  ought  not  to  be  esteemed  either  sharp  or  abusive,  who 
speaks  nothing  but  ihe  truth.  No:  we  will  leave  that  sort 
of  oratory  to  our  adversaries,  who  think  whatsoever  they 
speak,  although  it  be  ever  so  sharp  and  reproachful,  is 
modest  and  apposite,  when  it  is  applied  to  us,  and  ihey  are 
as  little  concerned  whether  it  be  true  or  false;  but  we,  who 
defend  nothing  but  the  truth,  have  no  need  of  such  base  arts. 

12.  Now,  if  we  make  it  appear,  and  that  not  obscurely 
and  craftily,  but  before  God,  truly,  ingenuously,  clearly,  and 
perspicuously,  that  we  teach  the  most  holy  gospel  of  God ; 
and  that  the  ancient  fathers,  and  the  whole  primitive  church, 
are  on  our  side,  and  that  we  have  not  without  just  cause 

*  The  words  of  the  rescript  of  Julius  were,  "  There  shall  be  a 
council,  that  they  who  have  spoken  rashly,  either  may  recant  their 
payings,  or  else,  without  furtlier  hearing-  or  reasoning  of  tli.e  matter, 
they  may  be  denounced  or  condemned  for  heretics,  according  to  the 
constitutions  already  made."  JewelVs  Defence  of  the  Apology. 


I.]  Apology.  299 

left  tliem,  and  returned  to  the  apostles  and  the  ancient  ca- 
tholic fathers;  and  if  they  who  so  much  detest  our  doc- 
trine, and  pride  themselves  in  the  name  of  catholics,  shall 
apparently  see  that  all  those  pretences  of  antiquity,  of  which 
they  so  immoderately  glory,  belong  not  to  them,  and  that 
there  is  more  strength  in  our  cause  than  they  thought  there 
was;  then  we  hope  that  none  of  them  will  be  so  careless  of 
his  salvation,  but  he  w^ill  at  some  time  or  other,  bethink 
himself  which  side  he  ought  to  join  with.  Certainly,  if  a 
man  be  not  of  a  hard  and  obdurate  heart,  and  resolved  not 
to  hear,  he  can  never  repent  the  having  once  considered  our 
defence,  and  the  attending  what  is  said  by  us,  and  whether 
it  be  agreeable  or  no  to  the  Christian  religion. 

13.  For  whereas  they  call  us  heretics;  that  is  so  dread- 
ful a  crime,  that  except  it  be  apparently  seen,  except  it  be 
palpable,  and,  as  it  were,  to  be  felt  with  our  hands  and  fin- 
gers, it  ought  not  to  be  easily  believed,  that  a  Christian  is 
or  can  be  guilty  of  it ;  for  heresy  is  a  renunciation  of  our 
salvation,  a  rejection  of  the  grace  of  God,  and  a  departure 
from  the  body  and  spirit  of  Christ.  But  this  was  ever  the 
custom  and  usage  of  them  and  of  their  forefathers;  that  if 
any  presumed  to  complain  of  their  errors,  and  desired  the 
reformation  of  religion,  they  condemned  them  forthwith  for 
heretics,  as  innovators  and  factious  men.  Christ  himself 
was  called  a  Samaritan,  for  no  other  cause,  but  for  that  they 
thought  he  had  made  a  defection  to  a  new  religion  or  he- 
resy. And  St.  Paul  the  apostle,  being  called  in  question, 
was  accused  of  heresy,  to  which  he  replied.  Acts  xxiv.  14. 
After  the  way  which  they  call  heresy,  so  worship  I  the  God 
of  my  fathers,  believing  all  things  which  are  written  in  the 
law  and  in  the  prophets. 

14.  In  short,  all  that  religion  which  we  Christians  now 
profess,  in  the  beginning  of  Christianity  was  by  the  pagans 
called  a  sect  or  heresy.  With  these  words  they  filled  the  ears 
of  princes,  that  when,  out  of  prejudice,  they  had  once  pos- 
sessed their  minds  with  an  aversion  for  us,  and  that  they 
were  persuaded,  that  whatever  we  said  was  factious  and 
heretical,  they  might  be  diverted  from  reflecting  upon  the 
thino;  itself,  or  ever  hearing  or  considering  the  cause.  But 
by  how  much  the  greater  and  more  grievous  this  crime  is, 
so  much  the  rather  ought  it  to  be  proved  by  clear  and  strong 
arguments,  especially  at  this  time,  because  men  begin  now- 
a-days  a  little  to  distrust  the  fidelity  of  their  oracles,  and  to 
inquire  into  their  doctrine  with  much  greater  industry  than 


300  Jewell. 

has  heretofore  been  employed.  For  the  people  of  God  in 
this  age,  are  quite  of  another  disposition  than  they  were 
heretofore,  when  all  the  responses  and  dictates  of  the  popes 
of  Rome  were  taken  for  gospel,  and  all  religion  depended 
upon  their  authority.  The  Holy  Scriptures,  and  the  wri- 
tings of  the  apostles  and  prophets  are  every  where  now  to 
be  had,  out  of  which  all  the  true  and  catholic  doctrine  may 
be  proved,  and  all  heresies  may  be  refuted. 

15.  But,  seeing  they  can  produce  nothing  out  of  the 
Scriptures  against  us,  it  is  very  injurious  and  cruel  to  call 
us  heretics,  who  have  not  revolted  from  Christ,  nor  from 
the  apostles,  nor  from  the  prophets.  By  the  sword  of  Scrip- 
ture Christ  overcame  the  devil  when  he  was  tempted  by 
him  ;  with  these  weapons  every  high  thing  that  exalteth 
itself  against  God  is  to  be  brought  down  and  dispersed, 
2  Cor.  X.  45.  for  all  Scripture,  saith  St.  Paul,  2  Tim.  iii.  16.  is 
given  by  inspiration  of  God,  and  is  profitable  for  doctrine,  for 
reproof,  for  correction,  for  instruction,  that  the  man  of  God 
may  be  perfect,  thoroughly  furnished  unto  all  good  works. 
And,  accordingly,  the  holy  fathers  have  never  fought  against 
heretics  with  any  other  arms  than  what  the  Scriptures  have 
afforded  them.  St.  Augustine,  when  he  disputed  against 
Petilianus,  a  Donatist  heretic,  uses  these  words,  Let  not, 
saith  he,  these  words  be  heard,  "  I  say,"  or  "  Thou  sayest," 
rather  let  us  say,  "  Thus  saith  the  Lord ;"  let  us  seek  the 
church  there,  let  us  judge  of  our  cause  by  that.  And  St. 
Jerome  saith.  Let  whatever  is  pretended  to  be  delivered  by 
the  apostles,  and  cannot  be  proved  by  the  testimony  of  the 
written  word,  be  struck  with  the  sword  of  God.  And  St. 
Ambrose  to  the  emperor  Gratian  saith,  Let  the  Scriptures, 
let  the  apostles,  let  the  prophets,  let  Christ  be  interrogated. 
The  catholic  fathers  and  bishops  of  those  times,  did  not 
doubt  but  our  religion  might  be  sufficiently  proved  by 
Scripture;  nor  durst  they  esteem  any  man  a  heretic,  whose 
error  they  could  not  perspicuously  and  clearly  prove  such 
by  Scripture.  And  as  to  us,  we  may  truly  reply  with  St. 
Paul,  After  the  way  which  they  call  heresy,  so  worship  I  the 
God  of  my  fathers,  believing  all  things  which  are  written 
in  the  law  and  the  prophets;  or  the  writings  of  the  apostles. 

16.  If  therefore  we  be  heretics,  and  they,  as  they  desire 
to  be  called,  be  catholics,  why  do  they  not  do  what  they  see 
the  fathers  and  all  other  catholics  have  done?  Why  do 
they  not  convince  us  out  of  the  Holy  Scriptures?  Why  do 
they  not  try  us  by  them  ?     Why  do  they  not  show  that  we 


I.]  Apology.  301 

have  made  a  defection  from  Christ,  from  the  prophets,  from 
the  apostles,  and  from  the  holy  fathers?  Why  do  they 
stand?  Why  do  they  draw  back?  It  is  the  cause  of  God! 
Why,  then,  should  they  fear  to  commit  it  to  the  arbitrement 
of  the  word  of  God?  But  if  we  are  heretics  who  submit  all 
our  controversies  to  the  Holy  Scriptures,  and  appeal  to  those 
very  words  which  we  know  were  consigned  to  writing  by 
God  himself,  and  prefer  them  before  all  other  things  which 
can  possibly  be  excogitated  by  the  understanding  of  man; 
what  are  they,  or  by  what  name  shall  they  be  called,  who 
fear  and  shun  the  sentence  of  the  Scriptures,  that  is,  the 
judgment  of  God  himself,  and  prefer  their  own  dreams  and 
silly  inventions  before  them,  and  have  for  some  ages  violated 
the  institutions  of  Christ  and  his  apostles,  for  the  sake  of 
their  traditions?*  There  is  a  story  of  Sophocles  the  trage- 
dian, that  when  he  was  very  old,  he  was  accused  before  the 
judges  by  his  own  sons,  for  a  childish  and  a  silly  person, 
as  one  that  had  wasted  his  estate  by  ill  management,  and 
stood  in  need  of  a  guardian  in  his  old  age  to  take  care  of 
him  and  it:  the  old  man  appeared  in  court,  and,  instead  of 
a  defence,  recited  a  tragedy,  CEdipus  Coloneus,  which  he 
had  very  elaborately  and  elegantly  written,  just  at  that 
time,  when  the  suit  was  depending,  and  thereupon  asked 
the  judges  if  that  poem  were  the  work  of  a  childish  person? 
17.  So  we,  therefore,  because  we  are  taken  by  them  for 
madmen,  and  are  traduced  as  if  we  were  heretics,  and  as  if 
we  had  nothing  to  do  with  Christ,  nor  with  the  church  of 
God,  have  thought  it  not  unreasonable  or  unprofitable  to 
propound  openly  and  freely  the  faith  in  which  we  stand, 
and  all  that  hope  which  we  have  in  Christ  Jesus;  that  all 
may  see  what  we  think  of  every  part  of  the  Christian  reli- 
gion, and  so  determine  with  themselves,  whether  that  faith 
which  they  must  needs  perceive  to  be  consonant  to  the 
words  of  Christ  and  the  writings  of  the  apostles,  and  the 
testimonies  of  the  catholic  fathers,  and  which  is  confirmed 
by  the  examples  of  many  ages,  be  only  the  rage  of  a  sort 
of  madmen,  and  a  combination  or  conspiracy  of  heretics. 

*  In  his  Defence  of  the  Apolog-y,  upon  this  article  Jewell  shows  that 
Harding's  arg-urnent  is,  "  that  we  have  neither  Scriptures  nor  sense  of 
Scriptures  but  from  Rome."  Of  the  Romish  in*  rpretations  he  gives 
the  following  example,  St.  Paul  applies  Ps.  viii,  6 — 8.  to  Christ:  the 
Roman  sense  is  far  otherwise.  "Thou  hast  made  all  things  subject  unto 
him,  that  is  to  say  the  pope;  the  cattle  of  the  field,  that  is  to  say  men 
living  in  the  earth;  the  fishes  of  the  sea,  that  is  the  souls  in  purgato- 
Tj;  the  birds  of  the  heavens,  that  is  to  say  the  souls  of  the  blessed  in 
heaven."     Such  interpretations  Jewell  well  denominates  unsavory. 


302  Jewell. 


THE  SECOND  PART. 

1.  We  believe,  that  there  is  one  certain  nature  and  divine 
power  which  we  call  God,  and  that  this  is  distinguished  into 
three  equal  persons,  the  Father,  Son,  and  Holy  Ghost;  all 
of  the  same  power,  of  the  same  majesty,  of  the  same  eter- 
nity, of  the  same  divinity,  and  of  the  same  substance.  And 
although  these  three  persons  are  so  distinguished,  that  the 
Father  is  not  the  Son,  nor  the  Son  the  Holy  Ghost  or 
Father,  yet  there  is  but  one  God ;  and  this  one  God  created 
heaven  and  earth,  and  whatever  is  contained  within  the 
circumference  of  the  heavens; 

2.  We  believe,  that  Jesus  Christ,  the  only  Son  of  the 
eternal  Father,  as  it  had  been  decreed  before  the  beginning 
of  all  things,  when  the  fulness  of  time  came,  took  our  flesh 
and  all  the  nature  of  man,  of  that  blessed  and  pure  virgin, 
that  he  might  reveal  to  men  that  hidden  and  secret  will  of 
his  Father  which  was  concealed  from  all  former  ages  and 
generations;  and  that  in  this  human  body  he  might  finish 
the  mystery  of  our  redemption,  and  might  nail  to  his  cross 
our  sins,  and  the  obligation  which  lay  against  us.  Col.  ii. 
14. 

3.  For  we  believe,  that  for  our  sakes  He  died,  was  buried, 
descended  into  hell,  and  the  third  day,  by  a  divine  power, 
returned  to  life,  and  arose;  and  after  forty  days,  in  the 
sight  of  his  disciples,  ascended  into  heaven,  that  he  might 
fill  all  things.  And  that  the  very  body  in  which  he  was 
born,  in  which  he  conversed,  in  which  he  was  despised,  in 
which  he  had  suffered  most  grievous  torments,  and  a  most 
direful  death,  in  which  he  rose,  and  ascended  to  the  right 
hand  of  his  Father,  was  placed  above  all  principalities  and 
power,  and  every  name  which  is  mentioned,  not  only  in  this 
world,  but  in  that  which  is  to  come,  in  majesty  and  glory. 
And  we  believe  that  he  doth  now  sit  there,  and  shall  sit 
there  till  all  things  are  fulfilled.  Acts  iii.  21.  and  although 

*  This  chapter  is  exhibited  in  the  Harmonia  Confessionum,  and 
in  the  Corpus  et  Syntagma  Confessionum,  as  the  profession  of  faith 
of  the  English  church.  The  latter  states,  "The  English  confession 
of  faith  is  published  in  the  name  of  the  English  churches,  with  the 
defence  of  the  same,  in  the  works  of  the  great  divine,  John  Jewell, 
bishop  of  Salisbury."  The  Harmonia  only  gives  this  chapter  of 
Jewell's  Apology,  the  Corpus  adds  the  thirty-nine  articles  as  passed 
by  the  synod  in  1562. 


II.]  Apology.  303 

the  majesty  and  divinity  of  Christ  is  diffused  every  where, 
"  yet  his  body,"  as  St.  Augustine  saith,  "  ought  to  be  in  one 
place."  We  believe  that  though  Christ  added  majesty  to  his 
body,  yet  he  took  not  from  it  the  nature  of  a  body;  nor  is 
Christ  to  be  so  asserted  to  be  God,  that  we  should  deny  him 
to  be  man  ;  and  as  the  martyr  Vigilius  said,  "  Christ  lefl: 
us,  as  to  his  human  nature,  but  he  hath  not  left  us  in  his 
divine  nature;  and  though  he  is  absent  from  us  by  the  form 
of  a  servant,  yet  he  is  ever  with  us  by  the  form  of  God." 

4.  And  from  thence  we  believe,  Christ  shall  return  to 
exercise  a  general  judgment,  as  well  upon  those  he  shall 
then  find  alive,  as  upon  all  that  are  then  dead. 

5.  We  believe,  that  the  Holy  Ghost,  who  is  the  third 
person  in  the  Holy  Trinity,  is  true  God,  not  made,  nor  crea- 
ted, nor  begotten,  but  proceeding  from  both,  that  is,  from 
the  Father  and  the  Son,  in  a  way  neither  known  to  mortals, 
nor  possible  to  be  expressed  by  them.  We  believe,  that  it 
is  he  who  softens  the  hardness  of  man's  heart,  when  he  is 
received  into  their  hearts  by  the  saving  preaching  of  the 
gospel,  or  by  any  other  way  whatsoever;  that  it  is  He  who 
enlightens  them,  and  leads  them  to  the  knowledge  of  God, 
into  all  the  ways  of  truth,  into  a  perfect  newness  of  life, 
and  a  perpetual  hope  of  salvation. 

6.  We  believe,  that  there  is  one  church  of  God,  and  that 
not  confined,  as  it  was  heretofore,  to  the  Jewish  people,  in 
one  angle  or  kingdom,  but  that  it  is  catholic  and  uxiver- 
SAL,  and  so  diffused  or  spread  over  the  face  of  the  whole 
earth,  that  there  is  no  nation  which  can  justly  complain  that 
it  is  excluded,  and  cannot  be  admitted  into  the  church  and 
people  of  God.  That  this  church  is  the  kingdom,  the  body, 
and  spouse  of  Christ ;  that  Christ  is  the  only  prince  of  this 
kingdom  ;  that  there  are  in  the  church  divers  orders  of  min- 
isters; that  there  are  some  who  are  deacons,  others  who  are 
presbyters,  and  others  who  are  bishops,  to  whom  the  in- 
struction of  the  people,  and  the  care  and  management  of 
religion  are  committed.  And  yet  that  there  neither  is,  nor 
is  it  possible  there  should  be,  any  one  man  who  has  the  care 
of  this  whole  catholic  church,  for  Christ  is  ever  present  with 
his  church,  and  needs  not  a  vicar,  or  sole  and  perfect  suc- 
cessor;* and  that  no  mortal  man  can  in  his  mind  contain 
all  the  body  of  the  universal  church,  that  is,  all  the  parts 
of  the  earth;  much  less  can  he  reduce  them  into  an  exact 
order,  and  rightly  and  prudently  administer  its  affairs.  "  That 

*  The  pope  claimed  to  be  the  vicar  general  of  Christ. 


304  Jewell. 

the  apostles,"  as  St.  Cyprian  saith,  "  were  all  of  equal  power 
and  authority,  and  that  all  the  rest  were  what  St.  Peter  was; 
that  it  was  said  to  all  alike,  Feed ;  to  all.  Go  ye  into  all  the 
world  ;  to  all.  Teach  ye  the  gospel."  And  that,  as  St.  Je- 
rome saith,  "  All  bishops,  wheresoever  they  are  settled,  whe- 
ther it  be  at  Rome  or  Euojubium,  at  Constantinople  or  Rhe- 
gium,  they  are  of  equal  worth,  and  of  the  same  priesthood." 
And  as  St.  Cyprian  saith,  "There  is  but  one  episcopacy, 
and  each  of  them  hath  a  perfect  and  entire  share  of  it." 
And  that,  according  to  the  judgment  and  sentence  of  the 
council  of  Nice,  the  bishop  of  Rome  hath  no  more  authority 
in  the  church  of  God  than  the  other  patriarchs,  namely  the 
patriarchs  of  Alexandria  and  Antioch.*  That  the  bishop  of 
Rome,  who  now  endeavours  to  draw  all  the  ecclesiastical 
authority  to  himself  alone,  if  he  doth  not  his  duty,  that  is, 
if  he  does  not  administer  the  sacraments,  if  he  does  not  in- 
struct the  people,  admonish  and  teach,  he  is  not  to  be  called 
a  bishop,  nor  indeed  a  presbyter;  for,  as  St.  Augustine  saith, 
bishop  is  the  name  of  a  work  or  office,  and  not  a  title  of 
honour;  so  that  he  who  would  usurp  an  unprofitable  pre- 
eminence in  the  church  is  no  bishop.  But  then,  that  the 
bishop  of  Rome,  or  any  other  person,  should  be  the  head  of 
the  whole  church,  or  a  universal  bishop,  is  no  more  possible, 
than  that  he  should  be  the  Bridegroom,  the  Light,  the  Sal- 
vation, and  the  Life  of  the  church ;  for  these  are  the  privi- 
leges and  titles  of  Christ  alone,  and  do  properly  and  only 
belong  to  him.  Nor  was  there  ever  any  bishop  of  Rome, 
who  would  suffer  so  insolent  and  proud  a  title  to  be  given 
him,  before  the  times  of  Phocas  the  emperor,  who,  as  we 
very  well  know,  aspired  to  the  empire  by  a  most  detestable 
villany,  the  murder  of  Mauritius  the  former  emperor,  his 
sovereign;  that  is,  till  the  year  of  Christ  61 3.  That  the  coun- 
cil of  Carthage  expressly  decreed,  that  no  bishop  should  be 
called  the  highest  pontifl'or  chief  priest.f  But  the  bishop  of 
Rome,  because  he  now  desires  to  be  so  called,  and  usurps  a 
power  which  belongs  not  to  him,  besides  that  he  acts  directly 
against  the  ancient  councils  and  the  fathers,  if  he  dares  be- 
lieve St.  Gregory,  one  of  his  own  predecessors,  he  has  taken 
upon  him  an  arrogant,  profane,  sacrilegious,  antichristian 

*  Seethe  sixth  canon  of  the  first  council  of  Nice,  held  a.  d.  325. 

+  The  title  of  Pontifex  Maximus  was  tliat  of  the  Roman  heathen 
priests,  and  cannot  properly  be  rendered  into  English  any  other  way 
than  by  that  of  priest,  it  being  not  of  the  same  nature  with  the  word 
bishop,  yet  liave  the  popes  of  Rome  usurped  this  very  heathen  title 


II.]  Apology.  305 

title,  and  is  therefore  the  king  of  pride,  Lucifer,  one  that  sets 
himself  above  his  brethren,  who  has  denied  the  faith,  and 
is  thereby  become  the  forerunner  of  antichrist. 

7.  We  say  that  a  minister  ought  to  have  a  lawful  call, 
and  be  duly  and  orderly  preferred  in  the  church  of  God, 
and  that  no  man  ought  at  his  own  will  and  pleasure,  to  in- 
trude into  the  sacred  ministry.  So  that  a  very  great  injury 
is  done  us  by  them,  who  so  frequently  affirm,  that  nothing 
is  done  decently  and  in  order  by  us,  but  that  all  things  are 
managed  confusedly  and  disorderly,  and  that  with  us,  all 
that  will,  are  priests,  teachers,  and  interpreters. 

8.  We  say  that  Christ  has  given  to  his  ministers  the 
power  of  binding  and  loosing,  of  opening  and  shutting. 
And  we  say,  that  the  power  of  loosing  consists  in  this,  that 
the  minister,  by  the  preaching  of  the  gospel,  offers  to  deject- 
ed minds  and  true  penitents,  the  merits  of  Christ,  and  full 
pardon,  and  doth  assure  them  of  a  certain  remission  of  their 
sins,  and  the  hope  of  eternal  salvation.  Or,  secondly,  he 
reconciles,  restores,  and  receives  into  the  congregation  and 
unity  of  the  faithful,  those  penitents,  who  by  any  grievous 
scandal  or  known  and  public  offence,  have  offended  the 
minds  of  their  brethren,  and,  in  a  sort,  alienated  and  sepa- 
rated themselves  from  the  common  society  of  the  church, 
and  the  body  of  Christ.  And  we  say,  the  minister  exercises 
the  power  of  binding  or  shutting,  when  he  shutteth  the  gate 
of  the  kingdom  of  heaven  against  unbelievers  and  obstinate 
persons,  and  denounces  to  them  the  vengeance  of  God  and 
eternal  punishment ;  or  excludes  out  of  the  bosom  of  the 
church,  those  who  are  publicly  excommunicated;  and  that 
God  himself  so  far  approves  whatever  sentence  his  ministers 
shall  so  give,  that  whatsoever  is  either  loosed  or  bound  by 
their  ministry  here  on  earth,  he  will  in  like  manner  bind  or 
loose,  and  confirm,  in  heaven.  The  key  with  which  these 
ministers  do  shut  or  open  the  kingdom  of  heaven,  we  say 
with  St.Chrysostom,  is  "The  knowledge  of  the  Scripture 
with  Tertullian,  is  "The  interpretation  of  the  law;"  and 
with  Eusebius,  is  "  The  word  of  God."  We  say  the  disci- 
ples of  Christ  received  this  power  from  him,  not  that  they 
might  hear  the  private  confessions  of  the  people,  and  catch 
their  whispering  murmurs,  as  the  popish  priests*  every 
where  now  do ;  and  that  in  such  a  manner  as  if  all  the 
force  and  use  of  the  keys  consisted  only  in  this.     But  that 

*  Or  priestlings,  (sacrificull)  young  or  ignorant  priests.     Every 
Romish  priest  is  empowered  to  grant  absolution. 
JEWELL.  27 


." 


306  Jewell. 

they  might  go  and  preach  and  publish  the  gospel,  that  so 
they  might  be  a  savour  of  life  unto  life,  to  them  that  did 
believe;  and  that  they  might  be  also  a  savour  of  death  unto 
death,  to  those  that  did  not  believe.     That  the  minds  of  the 
pious,  who  were  affrighted  with  the  sense  of  their  former  ill 
lives  and  errors,  after  they  beheld  the  light  of  the  gospel, 
and  believed  in  Christ,  might  be  opened  by  the  word  of  God, 
as  doors  are  with  a  key;  and  that  the  wicked  and  stubborn, 
who  would  not  believe  and  return  into  the  way,  might  be 
left,  shut  up,  and  locked,  and,  as  St.  Paul  expresses  it,  2 
Tim.  iii.  13.  might  wax  worse  and  worse.     This  we  take 
to  be  the  meaning  of  the  keys,  and  that  in  this  manner  the 
consciences  of  men  are  either  bound  or  loosed.     We  say 
that  the  priest  is  a  judge;   but  then  we  say,  with  St.  Am- 
brose, that  he  has  not  the  right  of  any  dominion ;  and  there- 
fore Christ  reprehended  the  scribes  and  pharisees  with  these 
words,  that  he  might  reprove  their  negligence  in  teaching, 
Matt,  xxiii.  13.  Luke  xi.  52.  Woe  unto  you  scribes  and 
pharisees;  for  you  have  taken  away  the  key  of  knowledge, 
and  shut  up  the  kingdom  of  heaven  against  men.     Seeing 
then  that  the  key  by  which  a  passage  is  opened  for  us  into 
the  kingdom  of  heaven,  is  the  word  of  the  gospel,  and  the 
interpretation  of  the  law  and  the  Scriptures;  where  there  is 
no  such  word,  there  is  no  key.     And  seeing  that  the  same 
word  was  given  to  all,  and  the  key  which  pertains  to  all, 
is  but  one;  we  say  that  the  power  of  all  ministers,  as  to 
binding  and  loosing,  is  one  and  the  same.     And  we  say, 
that  even  the  pope  himself,  notwithstanding  his  flatterers  do 
so  sweetly  soothe  him  up  with  these  words.  Matt.  xvi.  19. 
I  will  give  unto  thee  the  keys  of  the  kingdom  of  heaven,  as 
if  they  belonged  to  him,  and  to  no  other  mortal   under 
heaven ;  except  he  makes  it  his  business  to  bend  and  subdue 
the  consciences  of  men  to  the  word  of  God  ;  we  deny  that 
even  he,  as  I   said,  can  either  open  or  shut,  or  hath  at  all 
the  keys;  and  although  he  doth  teach  and  instruct  the  peo- 
ple, which  I  wish  he  would  sometimes  do  truly,  and  at  last 
be  persuaded  to  believe  it  is  at  least  some  part  of  his  duty 
and  office;  but  yet  if  he  did  so,  his  key  would  be  neither 
better  nor  greater  than  that  of  others;  for  who  made  that 
difference?  who  taught  him  to  open  more  learnedly,  or  ab- 
solve more  powerfully,  than  his  brethren? 

9.  We  say,  that  marriage  is  honourable  and  holy  in  all  de- 
grees of  men,  in  patriarchs,  in  prophets,  in  apostles,  in  holy 
martyrs,  in  the  ministers  of  the  churches,  and  in  the  bishops ; 


II.]  Apology.  307 

and  that,  as  St.  Chrysostom  saith,  "  It  is  both  lawful  and 
just  that  he  should  ascend  the  episcopal  throne  with  it;"  and 
we  say,  as  Sozomen  did  of  Spiridion,  and  Nazianzen  did  of 
his  own  father,  that  "A  pious  and  industrious  bishop  is  no- 
thing the  worse  for  being  married,  but  rather  much  the  bet- 
ter, and  more  useful  in  his  ministry,"  And  we  say  that  the 
law  which  by  force  takes  away  this  liberty  from  men,  and 
ties  them  to  a  single  life  against  their  wills,  is  as  St.  Paul 
styles  it,  The  doctrine  of  devils,  1  Tim.  iv.  1.  and  that  from 
hence,  as  is  confessed  by  the  bishop  of  Augusta,  Faber,  the 
abbot  of  Palermo,  Latomus,  the  tripartite  work,  which  is 
joined  to  the  second  volume  of  the  councils,  and  other  de- 
fenders of  the  papal  party,  and  which  is  apparent  from  the 
thing  itself,  also  confessed  by  all  histories,  an  incredible  im- 
purity of  life  and  manners,  and  horrible  debaucheries  in  the 
ministers  of  God,  have  sprung  and  arisen;  so  that  Pius  II. 
bishop  of  Rome,*  was  not  out,  when  he  said,  "  He  saw  many 
causes  why  the  clergy  should  be  denied  wives,  but  he  saw 
more  and  greater  causes  to  allow  them  wives  again." 

1 0.  We  receive  and  embrace  all  the  canonical  Scriptures, 
both  of  the  Old  and  New  Testament;  and  we  give  our  gra- 
cious God  most  hearty  thanks,  that  he  hath  set  up  this  light 
for  us,  which  we  ever  fix  our  eyes  upon,  lest  by  human  fraud, 
or  the  snares  of  the  devil,  we  should  be  seduced  to  errors  or 
fables.  We  own  them  to  be  the  heavenly  voices  by  which 
God  hath  revealed  and  made  known  his  will  to  us.  In  them 
only  can  the  mind  of  man  acquiesce;  in  them  all  that  is 
necessary  for  our  salvation  is  abundantly  and  plainly  con- 
tained, as  Origen,  St.  Augustine,  St.  Chrysostom,  and  St. 
Cyril,  have  taught  us.  They  are  the  very  might  and  power 
of  God  unto  salvation ;  they  are  the  foundations  of  the  apos- 
tles and  prophets,  upon  which  the  church  of  God  is  built; 
they  are  the  most  certain  and  infallible  rule  by  which  the 
church  may  be  reduced,  if  she  happen  to  stagger,  slip,  or 
err;  by  which  all  ecclesiastical  doctrines  ought  to  be  tried. 
No  law,  no  tradition,  no  custom,  is  to  be  received  or  conti- 
nued, if  it  be  contrary  to  Scripture ;  no,  though  St.  Paul 
himself,  or  an  angel  from  heaven,  should  come  and  teach 
otherwise,  Gal.  i.  8. 

1 1 .  We  receive  also,  and  allow  the  sacraments  of  the 
church,  that  is,  the  sacred  signs  and  ceremonies  which  Christ 
commanded  us  to  use,  that  he  might  by  them  represent  to  our 
eyes  the  mysteries  of  our  salvation,  and  most  strongly  con- 

*  A.  D.  1458. 


308  Jewell. 

firm  the  faith  we  have  in  his  blood,  and  seal  in  our  hearts 
his  grace.  And  we  call  them  figures,  signs,  types,  antitypes, 
forms,  seals,  prints  or  signets,  similitudes,  examples,  images, 
remembrances,  and  memorials;  withTertullian,  Origen,  St. 
Ambrose,  St.  Augustine,  St.  Jerome,  St.  Chrysostom,  St.  Ba- 
sil, and  Dionysius,  and  many  other  catholic  fathers.  Nor  do 
we  doubt,  with  them  to  call  the  sacraments  a  kind  of  visible 
words,  the  signets  of  righteousness  and  the  symbols  of  o-race, 
and  clearly  affirm,  that  in  the  sacrament  of  the  Lord's  sup- 
per, the  body  and  blood  of  our  Lord  is  truly  exhibited  to  be- 
lievers; that  is,  the  enlivening  flesh  of  the  Son  of  God;  the 
bread  that  comes  from  above,  the  nourishment  of  immortali- 
ty, the  grace,  the  truth,  and  the  life.  And  that  it  is  the  com- 
munion of  the  body  and  blood  of  Christ,  by  the  participation 
of  which  we  are  quickened,  strengthened,  and  fed  to  immor- 
tality ;  and  by  which  we  are  conjoined,  united,  and  incorpo- 
rated with  Christ,  that  we  may  remain  in  him,  and  he  in  us. 

12.  We  acknowledge  that  there  are  two  sacraments,  pro- 
perly so  called — baptism  and  the  eucharist  (or  supper  of 
the  Lord) ;  for  so  many  we  see  were  delivered  to  us,  and 
consecrated  by  Christ,  and  approved  by  St.  Ambrose,  St. 
Augustine,  and  the  ancient  fathers. 

13.  And  we  say  that  baptism  is  a  sacrament  of  the 
remission  of  sins,  and  of  that  washing  which  we  have  in 
the  blood  of  Christ,  and  that  none  who  will  profess  the  faith 
of  Christ  are  to  be  denied  that  sacrament;  nor  the  infants 
of  Christians,  because  they  are  born  in  sin,  and  belong  to 
the  people  of  God.* 

14.  We  say  that  the  eucharist  is  the  sacrament  or  visible 
symbol  of  the  body  and  blood  of  Christ,  in  which  the  death 
and  resurrectirn  of  Christ,  and  what  he  did  in  his  human 
body,  is  in  a  manner  represented  to  our  eyes,  that  we  may 
give  him  thanks  for  his  death,  and  our  deliverance  by  it. 
And  that,  by  frequenting  the  sacrament,  we  may  often 
renew  the  remembrance  of  it ;  and  that  by  the  body  and 
blood  of  Christ  we  may  be  nourished  into  the  hope  of  the 

*  The  following  remark  in  his  reply  to  Harding  on  this  article  merits 
attention.  "  The  fathers,  in  their  treatises  of  the  sacraments,  sometimes 
use  the  outward  sign  instead  of  the  thing  itself  that  is  signified,  some- 
times they  use  the  thing  signified  instead  of  the  sign. — Notwithstand- 
ing indeed,  and  in  precise  marmer  of  speech,  salvation  must  be  sought 
in  Cjirist  alone,  and  not  in  any  outward  signs." 


II.]  Apology.  309 

resurrection,  and  of  eternal  life ;  and  that  we  may  be 
assured  that  the  body  and  blood  of  Christ  hath  the  same 
effect  in  the  feeding  of  our  souls,  which  the  bread  and  wine 
have  in  repairing  the  decays  of  our  bodies.  To  this  great 
and  solemn  feast  the  people  are  to  be  invited,  that  they  may 
all  communicate  together,  and  may  publicly  signify  and 
testify,  both  their  union  and  society  among  themselves,  and 
that  hope  which  they  have  in  Christ  Jesus.  And  therefore 
if  there  were  any  one  heretofore,  before  the  private  mass 
was  introduced,  who  would  be  only  a  spectator,  and  yet 
would  abstain  from  the  holy  communion,  the  bishops  of 
Rome  in  the  primitive  times,  and  the  ancient  fathers,  would 
have  excommunicated  him  as  a  wicked  man  and  a  pagan; 
nor  was  there  any  Christian  man  in  those  times,  who  com- 
municated alone  in  the  presence  of  others  who  were  only 
spectators.  So  Calixtus*  long  since  decreed,  that  when 
the  consecration  was  finished,  all  should  communicate  if 
they  would  not  be  deprived  of  the  communion  of  the  church, 
and  be  shut  out  of  it ;  for  so,  saith  he,  the  apostles  or- 
dained, and  the  holy  church  of  Rome  holds.  And  we  say, 
that  both  the  parts  of  the  sacrament  ought  to  be  given  to 
those  that  come  to  the  holy  communion;  for  so  Christ  com- 
manded, and  the  apostles  instituted  throughout  the  world, 
and  all  the  ancient  fathers  and  catholic  bishops  so  prac- 
tised ;  "  And  if  any  one  shall  do  otherwise,"  saith  Gelasius, 
*' he  commits  sacrilege:"  and  therefore  our  adversaries, 
who,  exploding  and  rejecting  the  communion,  defend  the 
private  mass  and  a  multitudef  of  sacraments,  without  the 
authority  of  the  word  of  God,  without  any  ancient  council, 
without  any  catholic  father,  without  any  example  of  the 
primitive  church,  and  without  reason;  and  this  against  the 
express  command  of  Christ,  and  also  against  all  antiquity — 
in  so  doing,  act  v/ickedly  and  sacrilegiously. 

15.  We  say,  that  the  bread  and  wine  are  the  holy  and 
heavenly  mysteries  of  the  body  and  blood  of  Christ ;  and 
that  in  them  Christ  himself,  the  true  bread  of  eternal  life, 
is  so  exhibited  to  us  as  present,  that  we  do  by  faith  truly 
take  his  body  and  blood;  and  yet  at  the  same  time  we 
speak  not  this  so  as  if  we  thought  the  nature  of  the  bread 
and  wine  were  totally  changed  and  abolished,  as  many  in 
the  last  ages  have  dreamed,  and  as  yet  could  never  agree 
among  themselves    about   this    dream.     For    neither    did 

*  Or  Anacletus,  bishop  of  Rome,  a.  d.  102. 

t  In  some  copies  it  is  "  defend  the  mutilation  of  the  sacrament." 

27* 


aiO  Jewell. 

Christ  ever  design  that  the  wheaten  bread  should  change 
its  nature,  and  assume  a  new  kind  of  divinity,  but  rather 
that  it  might  change  us ;  and  that,  as  Theophylact  saith, 
"  we  might  be  transelemenled  into  his  body ;"  for  what 
can  be  more  perspicuous  than  what  St.  Ambrose  saith  on 
tliis  occasion;  "The  bread  and  wine  are  what  they  were, 
and  yet  are  changed  into  another  thing?"  or  what  Gela- 
sius  saith;  "  The  substance  of  the  bread  and  nature  of  the 
wine  do  not  cease  to  be?"  or  than  what  Theodoret;  "  After 
the  consecration  of  the  mystical  symbols,  they  do  not  cast 
off  their  own  proper  nature,  for  they  remain  in  their  former 
substance,  and  figure,  and  species?"  or  than  what  St.  Au- 
gustine  saith ;  "  That  which  you  see  is  bread,  and  a  cup, 
as  your  eyes  inform  you;  but  that  which  your  faith  desires 
to  be  instructed  in  is  this,  the  bread  is  the  body  of  Christ, 
and  the  cup  is  his  blood?"  or  than  that  of  Origen;  "  That 
bread  which  is  consecrated  by  the  word  of  God,  as  to  the 
matter  of  it,  goes  into  the  belly,  and  is  cast  out  by  the 
draught?"  or  than  that  of  Christ  himself,  who  said,  not  only 
after  the  consecration,  but  after  the  finishing  of  the  commu- 
nion, "  I  will  drink  no  more  of  the  fruit  of  the  vine?"  Luke 
xxii.  18.  for  it  is  certain  the  fruit  of  the  vine  is  wine,  and  not 
blood.  And  yet  when  we  speak  thus,  we  do  not  so  depress  the 
esteem  of  the  supper  of  the  Lord,  as  to  teach  that  it  is  a 
mere  cold  ceremony,  and  that  nothing  is  done  in  it,  which 
many  falsely  report  of  us;  for  we  assert  that  Christ  in  his 
sacraments  doth  exhibit  himself  truly  present.  In  baptism, 
that  we  may  put  him  on;  in  his  supper  that  we  may  eat 
him  by  faith  and  in  the  spirit;  and  that  by  his  cross  and 
blood  we  may  have  life  eternal.  And. this,  we  say,  is  not 
slightly  and  coldly,  but  really  and  truly  done:  for  although 
we  do  not  touch  Christ  with  our  teeth  and  lips,  yet  we  hold 
and  press  him  by  faith,  mind,  and  spirit.  Nor  is  that  faith 
vain  which  embraces  Christ,  nor  that  participation  cold 
which  is  perceived  by  the  mind,  understanding,  and  spirit; 
for  so  Christ  himself  is  entirely  offered  and  given  to  us  in 
these  mysteries,  as  much  as  is  possible,  that  we  may  truly 
know  that  we  are  flesh  of  his  flesh,  and  bone  of  his  bone, 
and  that  he  dwells  in  us,  and  we  in  him,  John  vi.  56. 

16.  And  therefore  in  the  celebration  of  these  mysteries, 
before  we  come  to  receive  the  holy  communion,  the  people 
are  fitly  admonished  to  lift  up  their  hearts,  and  that  they 
should  direct  their  minds  to  heaven,  for  there  He  is,  by 
whom  we  are  to  be  fed  and  live.  And  St.  Cyril  saith,  That  in 


II.]  Apology.  311 

partaking  of  the  holy  mysteries,  all  gross  imaginations  are 
to  be  excluded.  And  the  Nicene  council,  as  it  is  cited  by 
some  in  Greek,  expressly  forbids  us  to  think  only  on  the 
bread  and  wine  that  are  set  before  us.  And,  as  St.  Chry- 
sostom  writes  well;  "We  say  that  the  body  of  Christ  is  the 
carcass,  and  we  are  to  be  the  eagles,  that  thereby  we  may 
learn  to  mount  aloft,  if  we  will  approach  the  body  of  Christ; 
for  this  is  the  table  of  eagles,  and  not  of  jays."  And  St, 
Cyprian;  "  This  bread  is  the  meat  of  the  soul,  and  not  of 
the  belly."  And  St.  Augustine ;  "  How  shall  I  lay  hold 
on  Him  who  is  absent?  How  shall  I  reach  my  hand  into 
the  heavens,  and  touch  him  who  sits  there?.  Send  thy  faith 
thither,  and  thou  hast  him  sure  ?" 

17.  But  then  as  to  the  fairs  and  sales  of  masses,  and  the 
carrying  about  and  adoring  the  bread,  and  a  number  of 
such-like  idolatrous  and  blasphemous  follies,  which  none  of 
them  dare  affirm  to  have  been  delivered  to  us  by  Christ  or 
his  apostles,  our  church  will  not  endure  them.  And  we  justly 
blame  the  bishops  of  Rome  for  presuming,  without  any 
command  of  God,  without  any  authority  of  the  holy  fathers, 
and  without  any  example,  not  only  to  propose  the  sacra- 
mental bread  to  be  adored  by  the  people  with  a  divine  wor- 
ship, but  also  to  carry  it  about  before  them  upon  an  ambling 
nag  wherever  they  go,  as  the  Persian  kings  did  heretofore 
their  sacred  fire,  and  the  Egyptians  their  image  of  Isis.* 
So  they  have  turned  the  sacraments  of  Christ  into  pageantry 
and  pomp;  that,  in  the  very  thing  in  which  the  death  of 
Christ  was  to  be  celebrated  and  inculcated,  and  the  myste- 
ries of  our  redemption  ought  to  be  piously  and  reverently 
represented,  the  eyes  of  men  should  only  be  fed  with  a  fool- 
ish show,  and  a  piece  of  ludicrous  levity.  And  then, 
v^hereas  they  say,  and  sometimes  persuade  fools,  that  they 
can  by  their  masses  distribute  and  apply  to  men,  who  very 
often  think  of  nothing  less,  and  never  know  what  is  then  do- 
ing, all  the  merits  of  the  death  of  Christ;  this  pretence,  I  say, 
is  ridiculous,  heathenish,  and  silly,  for  it  is  our  faith  which 
applies  the  death  and  cross  of  Christ  to  us,  and  not  the  ac- 
tion of  a  priest.  "  The  faith  of  the  sacraments,"  saith  St. 
Augustine,  "justifies,  and  not  the  sacrament."  And  Ori- 
gen  saith,  "  He  (Christ)  is  the  priest  and  the  propitiation, 

*  "  All  this  strange  solemn  festival  guise  pope  Urban  the  fourth 
learned,  not  of  Christ  or  Paul,  but  only  by  the  revelation  of  dame  Eva 
the  anchoress,  and  by  her  good  advice  founded  the  new  feast  of  Cor- 
pus Christi,  and  caused  the  sacrament  to  be  borne  about  in  proces- 
sion."    Defence  of  the  Apology. 


312  Jewell. 

and  the  sacrifice;  and  that  propitiation  comes  to  every  one 
by  way  of  faith."  And,  therefore,  agreeably  hereunto,  we 
say  that  the  sacraments  of  Christ  do  not  profit  the  living 
without  faith,  and  much  less  the  dead ;  for  as  to  what  they 
pretend  concerning  their  purgatory,  though  that  is  no  very 
late  invention,  yet  it  is  nothing  but  a  silly  old  wives'  story. 
St.  Augustine  sometimes  saith  there  is  such  a  place;  some- 
times he  doth  not  deny  but  there  may  be  such  a  place ;  some- 
times he  doubts  if  there  be ;  and  at  other  times  he  positively 
denies  there  is  any  such  place  at  all,  and  thinks  that  men, 
out  of  humane  kindness  to  the  dead,  are  deceived  in  that 
point.  And  yekfrom  this  one  error  there  has  sprung  such  a 
crop  of  small  priests,  that,  masses  being  publicly  and  openly 
sold  in  every  corner,  they  have  turned  the  churches  of  God 
into  mere  shops,  and  deluded  poor  mortals  into  a  belief  that 
there  was  no  commodity  more  useful ;  and,  certainly,  as  to 
those  small  Levites,  these  masses  were  very  advantageous.* 
18.  We  know  that  St.  Augustine  grievously  complained 
of  the  vast  number  of  impertinent  ceremonies  in  his  time, 
and  we  have  cut  off  a  great  many  of  them  because  we 
know  they  were  afflictive  to  the  consciences  of  men,  and 

*Strype,  in  his  Memorials,  III.  p.  1.  c.  xii.  gives  a  description  of 
tiieRomisli  priests  restored  to  their  cures  in  tfie  days  of  queen  Mary. 
He  says,  "  Thus  was  the  church  now  plentifully  furnished  with  igno- 
rant  and  scandalous  priests.  And  being  placed  in  their  respective 
parishes,  they  did  not  seldom  quarrel  with  their  parishioners  for 
chrisoms,  candles,  purification  pence,  eggs  on  Good  Friday,  the  four 
offerings,  dirge  groats,  and  the  like.  For  that  (four  pence)  was  the 
usual  reward  for  singing  a  mass  for  a  soul.  And  sometimes  in  lieu 
of  that  groat,  they  had  a  peck  of  wheat,  or  a  cheese,  or  a  pudding 
given  them."  Pilkington  says,  "  If  there  be  a  trental  to  be  said,  or 
any  money  to  be  gotten  for  masses,  dirges,  relics,  pardons,  &c.  who 
then  is  so  ready  as  they?  They  can  smell  it  out  a  great  many  miles 
off.  But  if  a  man  want  comfort  in  conscience,  would  understand  his 
duty  towards  God,  or  God's  goodness  towards  us,  they  are  blind, 
ignorant,  unlearned,  and  can  say  nothing,  but  make  holy  water,  and 
bid  them  say  a  lady  psalter." 

From  some  receipts  given  by  priests,  for  money  received  for  saying 
masses  to  deliver  souls  out  of  purgatory,  printed  in  the  Protestant, 
III.  p.  125,  it  appears  that  the  price  in  Ireland  not  long  since  was 
from  one  to  two  shillings  each  mass.  In  Portugal  the  price  was  lower. 
Difficulties  have  arisen  from  the  circumstance  "  that  more  money 
may  be  received  for  masses  in  a  day  than  can  be  said  in  a  month." 
Gavin,  in  his  Master  Key,  explains  that  this  was  got  over  by  a  privi- 
lege from  the  pope,  by  which  one  mass  was  made  to  have  as  much 
efficacy  as  if  the  service  had  been  repeated  an  hundred  times.  "There 
are  no  limits  to  the  number  of  masses  which  a  soul  may  require,  but 
the  limits  of  the  purses  of  surviving  friends."  The  doctrine  of  pur- 
gatory, it  is  manifest,  was  derived  from  the  ancient  heathen. 


II.]  Apology,  313 

burdensome  to  the  church  of  God.  Yet  we  still  retain  and 
religiously  use,  not  only  all  those  which  we  know  were  de- 
livered to  the  church  by  the  apostles,  but  some  others  which 
it  appeared  to  us  might  be  borne  without  inconvenience  to 
the  church,  because,  as  St.  Paul  commands,  we  desire  all 
things  in  the  religious  assemblies  should  be  done  decently 
and  in  order.  1  Cor.  xiv.  40.  But  then,  as  to  all  those  that 
were  very  superstitious,  or  cold,  or  base,  or  ridiculous,  or 
contrary  to  the  Scriptures,  or  did  not  seem  to  befit  sober 
men,  an  infinite  number  of  which  are  now  to  be  found  among 
papists;  we  have  rejected  all  these,  I  say,  without  exception, 
because  we  would  not  have  the  service  of  God  any  longer 
contaminated  with  such  fooleries. 

19.  We  pray,  as  it  is  fit  we  should,  in  that  tongue  which 
our  people  do  all  understand,  that  the  people,  as  St.  Paul 
admonishes,  may  reap  a  common  advantage  by  the  common 
prayers,  as  all  the  holy  fathers,  and  catholic  bishops,  not 
only  in  the  Old,  but  in  the  New  Testament  also,  did  ever 
pray,  and  teach  the  people  to  pray,  lest,  as  St.  Augustine 
saith,  "  We  should,  like  parrots,  and  other  prating  birds, 
seem  to  sound  words  which  we  did  not  understand." 

20.  We  have  no  mediator  and  intercessor  by  whom  we 
approach  to  God  the  Father  but  Jesus  Christ;  in  whose 
name  only,  all  things  are  obtained.  But  that  which  we  see 
done  in  their  churches  is  base  and  heathenish;  not  only  be- 
cause they  have  set  up  an  infinite  number  of  intercessors, 
without  any  authority  of  the  word  of  God ;  so  that,  as  Jere- 
miah saith,  According  to  the  number  of  thy  cities  so  are  thy 
gods,  Jer.  ii.  28.  xi.  13.  and  miserable  men  know  not  which 
to  apply  themselves  to — and  though  they  are  innumerable, 
yet  they  have  ascribed  to  each  of  them  their  office,  and  what 
was  to  be  obtained,  had,  and  received  from  each  of  them — 
but  also  because  they  have  not  only  impiously,  but  impu- 
dently, solicited  the  virgin  Mary  that  she  would  remember 
she  is  a  mother;  that  she  would"  be  pleased  to  command 
her  Son;  and  that  she  would  make  use  of  the  authority  she 
hath  over  him. 

21.  We  say  that  man  is  born  in  sin  and  leadeth  his  life 
in  sin,  and  that  no  man  can  truly  say  his  heart  is  clean  ; 
that  the  most  holy  man  is  an  unprofitable  servant;  that  the 
law  of  God  is  perfect,  and  requires  of  us  a  full  and  perfect 
obedience;  and  that  we  cannot  in  any  way  keep  it  perfectly 
in  this  life;  and  that  there  is  no  mortal  who  can  be  justified 
in  the  sight  of  God  by  his  own  deserts;  and  therefore  our 


314  JewelL 

only  refuge  and  safety  is  in  the  mercy  of  God  the  Father, 
by  Jesus  Christ,  and  in  the  assuring  ourselves  that  he  is  the 
propitiation  for  our  sins,  by  whose  blood  all  our  stains  are 
washed  out;  that  he  has  pacified  all  things  by  the  blood  of 
his  cross  ;  that  he  by  that  only  sacrifice  which  he  once 
offered  upon  the  cross,  hath  perfected  all  things ;  and  there- 
fore, when  he  breathed  out  his  soul,  he  said,  it  is  finished; 
as  if  by  these  words  he  would  signify,  Now  the  price  is  paid 
for  the  sins  of  mankind. 

22.  If  there  be  any  who  think  that  this  sacrifice  is  not 
sufficient,  let  them  go  and  find  out  a  better;  but  as  for  us, 
because  we  know  this  is  the  only  sacrifice,  we  are  contented 
with  it  alone,  nor  do  we  expect  any  other;  and  because  it 
was  only  once  to  be  offered,  we  do  not  enjoin  the  repetition 
of  it;  and  because  it  was  full  and  perfect  in  all  its  mem- 
bers  and  parts,  we  do  not  substitute  for  it  the  perpetual 
successions  of  our  own  sacrifices. 

23.  Though  we  say  there  is  no  trust  to  be  put  in  the 
merits  of  our  works  and  actions,  and  place  all  the  hopes 
and  reason  of  our  salvation  only  in  Christ;  yet  we  do  not 
therefore  say,  that  men  should  live  loosely  and  dissolutely, 
as  if  to  be  baptized  and  profess  belief  were  sufficient  for  a 
Christian,  and  there  were  nothing  more  required  from  him. 
The  true  faith  is  a  living  faith,  and  cannot  be  idle;  therefore 
we  teach  the  people,  that  God  hath  not  called  us  to  luxury 
and  disorder,  but,  as  St.  Paul  saith.  Unto  good  works,  that 
we  might  walk  in  them,  Eph.  ii.  10.  That  God  hath  de- 
livered us  from  the  power  of  darkness,  that  we  might  serve 
the  living  God,  Col.  i.  13.  That  we  should  root  up  all  the 
relics  of  sin ;  that  we  should  work  out  our  salvation  with 
fear  and  trembling,  Phil.  ii.  12.  that  it  might  appear  that 
the  spirit  of  sanctification  was  in  us,  and  that  Christ  him- 
self dwelleth  in  our  hearts  by  faith. 

24.  To  conclude;  we  believe  that  this  body  of  ours  in 
which  we  live,  though  after  death  it  turns  to  dust,  yet  in 
the  last  day  it  shall  return  to  life  again,  by  the  Spirit  of 
Christ  that  dwelleth  in  us ;  and  that  then,  whatever  we 
sufl^er  for  Christ  in  the  interim,  he  shall  wipe  away  all  tears 
from  our  eyes,  and  that  then,  through  him,  we  shall  enjoy 
everlasting  life,  and  be  always  with  him  in  glory.     Amen. 


III.]  Apology,  315 


THE  THIRD  PART. 

These  are  the  horrible  heresies  for  which  a  considerable 
part  of  the  world  at  this  day  are  condemned  by  the  pope, 
unheard.  It  had  been  better  to  have  entered  a  contest  with 
Christ,  the  apostles  and  holy  fathers;  for  it  was  they,  who 
did  not  only  give  a  beginning  to  these  doctrines,  but  com- 
manded them;  unless  they  of  the  church  of  Rome  will  say, 
as  perhaps  they  will,  that  Christ  did  not  institute  the  holy 
communion  that  it  might  be  distributed  amongst  the  faith- 
ful ;  or  that  the  apostles  of  Jesus  Christ,  or  the  ancient 
fathers,  said  private  masses  in  all  the  corners  of  their 
churches;  sometimes  ten,  and  at  others  twenty  in  one  day. 
Or  that  Christ  and  the  apostles  deprived  the  people  of  the 
cup;  or  that  what  they  now  do,  (and  with  such  eagerness, 
that  whoever  will  not  comply  with  them  in  it,  is  by  them 
condemned  for  a  heretic,)  is  not  called  sacrilege  by  Gela- 
sius,  one  of  their  own  popes.  Or  that  these  are  not  the 
words  of  Ambrosius,  Augustinus,  Gelasius,  Theodoret, 
Chrysostom,  and  Origen,  "  That  the  bread  and  wine  in 
the  sacrament  remain  what  they  were  before;  that  what  is 
seen  on  the  holy  table  is  bread;  that  the  substance  of  the 
bread  does  not  cease  to  be,  nor  the  nature  of  the  wine;  that 
the  substance  and  nature  of  the  bread  is  not  changed;  that 
this  very  bread,  as  to  what  concerns  the  matter  of  it,  goes 
down  into  the  belly,  and  is  cast  out  by  the  draught."  Or 
that  Christ  and  his  apostles,  and  the  fathers,  did  not  pray  in 
that  tongue  which  was  understood  by  the  people.  Or  that 
Christ,  by  that  one  oblation  which  he  once  offered,  hath  not 
perfected  the  work  of  our  redemption;  or  that  this  sacrifice 
was  so  imperfect  that  we  need  another.  Either  they  must 
say  all  these  things,  or  else  they  must  aver,  which,  perhaps, 
they  had  rather  say,  that  all  right  and  justice  is  inclosed  in 
the  cabinet  of  the  pope's  breast;  and,  as  one  of  his  followers 
and  flatterers  once  said,  that  he  may  dispense  against  the 
apostles,  against  the  councils,  and  against  the  apostolical 
canons;  and  that  he  is  not  bound  by  those  examples,  insti- 
tutions, and  laws  of  Christ.* 

*  In  his  defence  of  the  apology,  Jewell  quotes  many  Romish  au- 
thorities to  this  effect.  One  says,  "  The  pope  may  dispense  for  any 
commandment  of  the  Old  or  New  Testament."  Another,  "  The 
pope,  of  wrong  may  make  right." 


316  Jewell. 

2.  Thus  we  have  been  taught  by  Christ,  by  the  apostles 
and  holy  fathers;  and  we  do  faithfully  teach  the  people  of 
God  the  same  things,  and  for  so  doing  we  are  called  here- 
tics, by  the  great  leader  and  prince  of  religion.  What ! 
have  Christ  and  his  apostles,  and  so  many  fathers,  all  erred] 
What!  are  Origen,  Ambrose,  Augustine,  Chrysostom,  Ge- 
lasius,  and  Theodoret,  apostates  from  the  catholic  faith? 
Was  the  consent  of  so  many  bishops  and  learned  men 
nothing  but  a  conspiracy  of  heretics?  Or  that  which  was 
commendable  in  them,  is  it  now  blameable  in  us?  And  that 
which  was  catholic  in  them,  is  it,  by  a  change  in  the  wills 
of  men,  become  schismatical  in  us  ?  Or  that  which  was 
once  true,  is  it  now,  because  it  displeases  them,  become 
false?  Let  them,  then,  produce  a  new  gospel;  or,  at  least, 
set  forth  their  reasons  why  those  things  which  were  so  long 
publicly  observed  and  approved  in  the  church,  ought  now 
at  last  to  be  recalled.  We  know  that  the  word  which  was 
revealed  by  Christ,  and  propagated  by  the  apostles,  is  suf- 
ficient to  promote  our  salvation  and  all  truth,  and  to  con- 
vince all  heresies.  Out  of  it  alone,  we  condemn  all  sorts  of 
ancient  heresies,  which  they  pretend  we  have  recalled  from 
the  bottom  of  hell,  and  pronounce  the  Arians,  Eutychians, 
Marcionites,  Ebionites,  the  Valentinians,  Carpocratians, 
Tatians,  and  Novatians;  and,  in  one  word,  all  those  who 
have  thought  impiously  either  of  God  the  Father,  or  of 
Christ,  or  of  the  Holy  Ghost,  or  of  any  other  part  of  the 
Christian  religion;  all  these,  I  say,  because  they  are  con- 
victed by  the  gospel  of  Christ,  we  pronounce  them  wicked 
and  lost  men,  and  detest  them  to  the  gates  of  hell ;  and  not 
only  so,  but  if  any  of  those  heresies  happen  to  break  out 
anew  amongst  us,  we  severely  and  seriously  correct  the 
revivers  of  them  with  lawful  and  civil  punishments.* 

3.  We  confess,  that,  upon  the  beginning  of  the  Reforma- 
tion, there  arose  some  new  and  unheard-of  sects;  but  we 
render  our  unfeigned  thanks  to  God,  that  the  world  is  now 
well  satisfied,  that  we  neither  brought  forth,  nor  taught,  nor 
maintained  those  monsters.  Whoever  thou  art  who  thinkest 
otherwise,  be  pleased  to  read  our  books,  which  are  every 
where  to  be  had.    What  is  there  in  them  that  can  fairly  be 

*  Jewell  appears  to  have  estimated  some  of  these  sects  according- 
to  the  false  accounts  given  of  them  by  the  church  of  Rome,  rather 
than  by  their  real  sentiments,  particularly  the  Novatians.  The  "  se- 
vere  and  serious  correction"  here  spoken  of,  happily  has  since  been 
done  away.  It  was  a  remnant  of  popery,  of  which  the  Reformers 
found  great  difficulty  in  divesting  themselves. 


III.]  Apology.  317 

taken  to  favour  the  madness  of  these  people?  Yea,  there 
are  at  this  day  no  nations  so  free  from  these  pests  as  those 
in  which  the  gospel  is  freely  taught.  Now,  if  they  would 
rightly  and  attentively  consider  this  thing,  it  is  a  strong 
argument  that  the  doctrine  we  teach  is  the  very  truth  of 
the  gospel ;  for  neither  tares  nor  chaff  use  to  spring  up  or 
be  found,  but  in  corn.  And  who  knows  not  what  a  num- 
ber of  heresies  arose  when  the  gospel  was  first  propagated 
in  the  world,  in  the  times  of  the  very  apostles?  Who  before 
those  times  ever  heard  of  Simon  Magus,  Menander,  Satur- 
ninus,  Basilides,  Carpocrates,  Cerinthus,  Ebion,Valentinus, 
Secundus,  Marcosius,  Colorbasius,  Heracleo,  Lucian,  and 
Severus?  But  why  should  I  mention  this  contemptible 
number?  Epiphanius  reckons  eighty,  and  Augustine  more, 
distinct  heresies,  which  grew  up  with  the  gospel.  What 
then?  Was  not  the  gospel  the  gospel,  because  together  with 
it  so  many  heresies  were  produced?  Or  shall  we  therefore 
say  that  Christ  was  not  Christ? 

4.  And  yet,  as  I  said,  this  accursed  crop  has  not  sprung 
up  in  our  fields,  where  the  gospel  is  freely  preached,  and 
publicly  received  and  settled.  Those  plagues  have  had 
their  rise  in  the  darkness  and  blindness  of  our  adversaries; 
and  with  them  too  they  have  increased  and  spread  them- 
selves, where  the  truth  is  oppressed  with  tyranny  and  cru- 
elty; nor  are  these  things  to  be  heard  of  any  where  but  in 
corners  and  secret  assemblies.  Let  them  make  a  trial ;  let 
them  grant  the  gospel  its  free  course;  let  the  truth  of  Jesus 
Christ  freely  shine  and  extend  its  rays  to  all  parts  without 
hindrance,  and  they  shall  soon  see,  that  as  the  darkness  of 
the  night  vanishes  at  the  approach  of  the  sun,  so  will  these 
shadows  disappear  before  the  light  of  the  gospel.  For  as  for 
us,  we  daily  make  it  our  business  to  repel  and  confute  these 
heresies,  which  we  are  falsely  reported  to  nourish  and  encou- 
rage, while  our  adversaries  sit  still,  and  mind  nothing  less. 

5.  And  whereas  they  say  we  are  divided  into  divers 
sects,  and  that  some  of  us  have  taken  the  name  of  Luther- 
ans, and  others  of  Zuinglians,  and  we  could  never  yet 
agree  among  ourselves  concerning  the  sum  of  our  doc- 
trines; what  would  they  have  said  if  they  had  lived  in  the 
times  of  the  apostles  and  holy  fathers?  when  one  said,  I 
am  of  Paul,  another,  I  am  of  Cephas;  and  another,  I  am 
of  Apollos:  when  St.  Paul  reprehended  St.  Peter:  when, 
by  reason  of  a  quarrel,  Paul  and  Barnabas  separated  one 

JEWELL.  28 


318  Jewell. 

from  the  other,  and  went  several  ways.  When,  as  Origen 
acquaints  us,  the  Christians  were  divided  into  so  many  fac- 
tions, that  they  had  no  name  common  to  them  but  that  of 
Christian,  and  they  agreed  in  nothing  else  but  that  name; 
and,  as  Socrates  informs  us,  they  were  derided  publicly  in 
the  theatres  by  the  people  for  their  dissensions  and  sects; 
and  when,  as  Constantino  the  great  said,  "  There  were  so 
many  contentions  and  controversies  in  the  church,  that  this 
very  single  calamity  seemed  to  exceed  the  miseries  of  the 
former  times"  of  persecution.  When  Theophilus,  Epipha- 
nius,  Chrysostom,  Augustine,  RufBnus,  and  Jerome,  all 
of  them  Christians,  all  fathers,  and  all  catholics,  contested 
with  each  other  with  most  bitter  and  implacable  animosity; 
when,  as  Nazianzen  saith,  "  The  members  of  the  same  body 
consumed  one  another."  When  the  eastern  and  western 
churches  were  divided  from  each  other  about  leavened  bread, 
and  the  time  of  keeping  Easter — things  of  no  mighty  conse- 
quence. When  in  every  council,  which  were  then  numerous, 
there  was  a  new  creed,  and  new  and  contrary  decrees  minted. 
What  would  these  men  have  then  said?  to  whom  would  they 
have  applied  themselves?  from  whom  would  they  have  fled? 
in  what  gospel  would  they  have  believed?  whom  would  they 
have  esteemed  catholics,  and  whom  heretics?  Now  there 
are  only  two  names,  Luther  and  Zuinglius;  and  what  a 
noise  is  made  about  them!  But  because  these  two  men 
could  not  agree  about  a  certain  point,  shall  we  therefore 
think  they  are  both  in  the  wrong,  that  neither  of  them  has 
the  gospel,  and  that  neither  has  preached  well  and  truly? 

6.  But,  who  are  they  that  so  bitterly  reflect  on  us  for  our 
dissensions?  Do  they  in  the  mean  time  all  agree  among 
themselves?  Flave  there  never  been  any  dissensions  and 
controversies  among  them?  Why  then  do  the  Scotists  and 
Thomists  agree  no  better  concerning  the  merit  of  congruity 
and  that  of  condignity;  concerning  original  sin  in  the  vir- 
gin Mary;  and  about  a  solemn  and  simple  vow?  Why  do 
the  canonists  afiirm  that  auricular  confession  is  founded  on 
human  and  positive  laws;  and  the  schoolmen,  on  the  con- 
trary, on  divine  institution?  Why  does  Albertus  Pighius 
differ  from  Cajetan ;  Thomas  from  Lombard ;  Scotus  from 
Thomas;  Occham  from  Scotus;  Alliacensis  from  Occham; 
and  the  Nominals  from  the  Realists?  And  that  I  may  not 
mention  the  disagreements  of  the  small  brotherhoods  and 
monks,  some  of  which  place  their  admired  sanctity  in  eating 


III.]  Apology.  319 

of  fish,  others  In  living  upon  herbs;  some  in  wearing  of 
shoes,  others  in  sandals;  some  in  linen  garments,  and  others 
in  woollen;  some  in  black,  and  some  in  white  clothes;  some 
shave  their  heads  broad,  and  others  narrow;  some  wear 
shoes,  and  others  go  barefoot;  some  are  girded,  and  some 
go  loose;  besides  these,  they  should  remember  that  some 
of  their  divines  say,  that  the  body  of  Christ  is  naturally 
present  in  the  sacrament,  which  is  again  denied  by  others. 
There  also  are  some  who  say,  that  the  body  of  Christ  in 
the  sacrament  is  torn  and  ground  with  our  teeth,  and  again 
there  are  others  who  deny  this;  there  are  some  who  say, 
that  the  body  in  the  sacrament  hath  quantity,  others  deny 
it;  some  say,  Christ  did  consecrate  by  a  certain  divine 
power,  others  that  he  did  it  by  his  blessing;  some,  that  he 
did  it  by  conceiving  the  five  words  in  his  mind,  others  that 
it  was  by  uttering  them.  There  are  some  that  say,  that  of 
these  five  words  the  demonstrative  pronoun  "  this"  showed 
the  wheaten  bread,  others  say  no ;  but  it  relates  to  a  certain 
*'  individuum  vagum"  (a  no  man  knows  vvhat.)  There  are 
some  who  say,  "  Dogs  and  mice  may  truly  and  really  eat 
the  body  of  Christ ;"  but  then  there  are  others  who  stoutly 
deny  this.  There  are  some  who  say  the  accidents  of  the 
bread  and  wine  can  nourish,  and  others  say  the  substance 
returns  again.  But  why  should  I  add  any  more?  it  is  a 
long  and  troublesome  business  to  count  up  all  their  divi- 
sions; the  whole  form  of  this  religion  and  doctrine  is  to  this 
day  controverted  and  uncertain  among  those  who  first  gave 
being  and  entertainment  to  it;  for  they  scarcely  ever  agree, 
except  it  be  as  the  pharisees  and  sadducees,  or  as  Herod 
and  Pilate  did  of  old,  against  Christ.*^ 

7.  Let  them  go,  then,  and  put  an  end  to  their  own  quar- 
rels. Unity  and  agreement  do  excellently  become  religion; 
yet  it  is  no  certain  and  proper  sign  of  the  church  of  God; 
for  there  was  a  wonderful  agreement  among  those  who 
worshipped  the  golden  calf;  and  among  those  who  with 
one  voice  cried  out  against  our  Saviour,  Crucify  him!  cru- 
cify him!     Nor  are  we  hastily  to  determine,  that  because 

*  The  reader  will  find  in  MosheiiTi  further  accounts  of  these  differ- 
ences  of  opinion  among  tlie  members  of  the  Romish  church.  Jewell 
says,  "  One  of  your  doctors  of  Louvain  tells  us  in  good  sadness,  by 
report  of  one  of  the  Jesuits,  that  in  India  holy  water  is  very  whole- 
some to  drive  away  mice,  and  for  barren  women.  I  feign  not  this 
matter,  the  place  may  be  seen."  (Copus  dial.  i.  p.  18,)  Defence  of 
the  Apology.  For  the  Romish  opinion  of  a  mouse's  eating  the  con- 
eecrated  host,  see  Ann  Askew's  examinations  in  Fox. 


320  Jewell, 

there  were  some  dissensions  in  the  church  of  Corinth ;  or 
because  St.  Paul  differed  with  St.  Peter,  or  Barnabas  with 
St.  Paul ;  or  because  the  Christians,  in  the  infancy  of  the 
church,  disagreed  among  themselves  concerning  some 
things,  that  therefore  there  was  no  church  of  God  among 
them.  Those  very  men  whom  they  contemptuously  call 
Lutherans  and  Zuinglians,  are  both  parties  of  them  Chris- 
tians, friends  each  to  the  others,  and  brethren.  They  do 
not  disagree  about  the  principles  and  foundations  of  our 
religion,  concerning  God,  or  Christ,  or  the  Holy  Ghost ; 
nor  concerning  the  manner  of  our  justification,  or  of  eter- 
nal life.  It  is  only  about  one  point,  and  that  of  no  great 
consequence;  nor  do  we  despair,  or  rather,  we  do  not  so 
much  as  doubt,  but  that  in  a  small  time  an  agreement  will 
be  made  betwixt  them.  And  though  there  are  some  who 
now  think  otherwise  than  they  ought,  we  hope  that,  laying 
aside  all  passions  and  factious  names  and  reproaches,  God 
will  reveal  to  them  what  they  now  know  not,  and  having 
better  considered  and  searched  into  the  thing,  as  it  happen- 
ed heretofore  in  the  council  of  Chalcedon,*  all  the  causes 
and  fibres  of  dissensions  shall  be  plucked  up  by  the  roots, 
and  buried  in  eternal  oblivion.    Amen. 

8.  But  the  most  insufferable  of  all  their  slanders  is  their 
pretence  that  we  are  impious  men,  and  have  cast  off  all  care 
of  religion.  But  this  is  the  less  to  be  regarded,  because  they 
who  make  this  objection  do  themselves  know,  that  it  is  con- 
tumelious and  false.  And  Justin  Martyr  writes  also,  that 
when  the  gospel  was  first  published,  and  the  name  of  Christ 
discovered  to  the  world,  that  all  Christians  were  then  styled 
Atheous  ;  that  is,  men  without  a  God,  or  atheists.  And 
when  the  holy  Polycarp,  bishop  of  Smyrna,  stood  before  the 
tribunal,  the  rabble  incited  the  proconsul  to  the  slaughter 
and  destruction  of  all  those  who  professed  the  gospel,  with 
these  words,  Exterminate  out  of  the  world  those  wicked  men 
that  have  no  God.  Not  that  the  Christians  had  indeed  no 
God,  but  because  they  would  not  adore  the  stones  and  blocks 
which  were  then  worshipped  as  gods.  But  the  world  now 
sees  plainly  that  we  and  ours  have  suffered  from  them,  for 
the  sake  of  God  and  our  religion.  They  have  cast  us  into 
gaols,  and  fire,  and  water,  and  have  rolled  themselves  in 
our  blood,  not  because  we  are  adulterers,  or  thieves,  or  mur- 
derers, but  purely  because  we  embrace  the  gospel  of  Jesus 
Christ,  and  put  our  whole  trust  only  in  the  living  God; 
*  The  fourth  general  council,  held  a.  d.  451. 


III.]  Apology.  321 

and  because  we  truly  and  justly  complain  that  they  have, 
for  their  most  impertinent  traditions,  violated  the  laws  of 
God ;  and  that  these  enemies  of  ours,  who  knowingly  and 
willingly  despise  the  commandments  of  God,  are  the  haters 
of  the  gospel,  and  the  enemies  of  the  cross  of  Christ. 

9.  Now  these  men,  when  they  saw  they  could  fix  no  slan- 
ders upon  our  doctrine,  then  they  began  to  declaim  against 
our  manners;  that  we  hated  all  good  works,  that  we  made 
way  for  disorder  and  luxury,  and  drove  the  people  off  from 
all  care  and  exercise  of  virtue.     And  certainly  the  lives  of 
all  men,  even  those  of  the  most  holy  and  Christian  men,  now 
are,  and  ever  were,  even  in  the  best  and  most  chaste  state  of 
things,  liable  to  some  exceptions  on  that  account.  And  such 
is  the  propensity  of  men  to  do  ill  on  the  one  side,  and  the 
proneness  of  all  to  suspicion  on  the  other,  that  many  things, 
which   were  never  done  or  thought  of,  have  yet  been  pre- 
tended to  be  heard,  and  have  obtained  a  belief  too  ;  and  as  a 
small  spot  is  easily  seen  in  a  very  white  garment,  so  in  the 
purest  course  of  life,  the  slightest  note  of  turpitude  or  disor- 
der is  easily  taken  notice  of     Nor  do  we  think  ourselves,  or 
all  those  v*'ho  have  embraced  the  Reformation,  to  be  angels, 
and  to  live  without  the  least  speck  or  unevenness ;  or  that 
those  who  hate  us  are  so  blind,  that  they  cannot  observe 
whatever  is  blameable  in  us,  even  through  the  smallest  chink  ; 
or  that  they  are  so  candid,  that  they  will  put  a  mild  sense 
upon  any  thing,  or  so  ingenuous,  that  they  will  at  any  time 
turn  their  eyes  upon  themselves,  and  estimate  or  compare 
our  manners  with  their  own.  But  then  if  we  should  here  run 
the  thing  up  to  the  fountain-head,  we  know  that  in  the  apos- 
tles' times  there  were  Christians  who  made  the  name  of  God 
to  be  blasphemed  and  evil  spoken  of  amongst  the  Gentiles. 
10.  Constantius  the  emperor  complains,  in  Sozomen,  that 
many,  after  they  entered  the  Christian  church,  became  worse 
than   they  were  before.     And  St.  Cyprian,  in  a  mournful 
oration,  describes  the  corruption  of  his  own  times;  "  Ease 
and  a  long  peace,"  saith  he,  "  had  destroyed  that  discipline 
which  the  apostles  delivered  to  us.     Men  were  intent  upon 
the  enlarging  their  estates;  and  forgetting  what  believers 
did  under  the  apostles,  and  what  they  ever  ought  to  do,  they 
applied  themselves  with  an  insatiable  appetite  to  the  im- 
provement of  their  fortunes.    There,  is  not  now  that  devout 
piety  in  the  priests,  that  sincere  faith  in  the  ministers,  that 
compassion  in  works  of  mercy,  that  restraint  in  men's  man- 
ners ;    men  colour  their  beards,  and  women    paint  their 
28* 


32S  Jewell. 

faces."  And  before  him  TertuIIian  said  ;  "  Oli !  wo  to  us 
who  are  now  called  Christians ;  for  we  live  the  lives  of 
heathens  under  that  venerable  title." 

11.  To  conclude,  and  not  to  trouble  the  reader  with  many 
authors,  Gregory  Nazianzen  speaks  thus  of  the  deplorable 
state  of  his  own  times:  "We  are  hated  by  the  heathens 
now  for  our  vices,  and  we  are  made  a  spectacle,  not  only  to 
men  and  angels,  but  to  the  wickedest  of  men."  This  was 
the  state  of  the  church  of  God  when  the  light  of  the  gospel 
began  first  to  shine  upon  it,  when  the  fury  of  tyrants  was 
not  yet  assuaged,  or  the  sword  diverted  from  the  necks  of 
the  Christians;  in  truth,  it  is  no  wonder  that  men  are  men, 
though  they  are  called  Christians. 


THE  FOURTH  PART. 

1.  But,  whilst  these  men  so  bitterly  reflect  upon  us,  why 
do  they  not  sometimes  think  what  they  themselves  are?  Are 
they  who  have  so  much  leisure  to  attend  to  what  is  done  at  a 
distance  in  Germany  and  England,  so  forgetful  or  so  blind, 
that  they  cannot  see  what  is  done  at  Rome  ?  Are  we  to  be 
impeached  by  those  whose  lives  are  so  dissolute,  that  no 
honest,  modest  man  can  without  blushing  tell  their  story? 

2.  We  do  not  now  intend  to  bring  to  light  all  those  villa- 
nies  which  may  be  much  better  buried  with  them ;  it  be- 
comes neither  our  religion,  nor  our  modesty  and  shame- 
facedness.  And  yet  he  that  will  needs  be  called  the  vicar  of 
Jesus  Christ,  and  the  head  of  the  church,  may  easily  consi- 
der with  himself,  what  those  things  are  which  he  hears  and 
sees,  and  suffers  to  be  done  at  Rome;  for  we  will  go  no 
further  in  giving  an  account  of  what  they  are.  Let  him 
make  use  of  his  own  memory;  let  him  be  pleased  to  consi- 
der that  they  are  his  own  canonists,  who  have  taught  the 
people,  that  simple  fornication  is  no  sin,  as  if  they  had 
learned  from  the  heathen  comedian*  this  doctrine,  that  it  is 
not  a  sin  in  a  young  man.     Let  him  consider  they  are  his 

*  The  Mitio  of  Terence.  The  demoralizing  effects  of  the  un- 
guarded study  of  many  classic  authors,  has  often  been  exposed  very 
properly  and  in  strong  terms.  The  same  effects,  in  fact,  must  result 
from  the  perusal  of  many  of  the  Romish  canonists  and  casuists,  and 
even  in  some  degree  from  the  directions  preparatory  to  confession, 
contained  in  their  most  popular  prayer  books. 


IV.]  Apology.  323 

own  again,  who  have  determined  that  a  priest  is  not  to  be 
deposed  for  fornication.  Let  him  remember  that  cardinal 
Campeggio,  Albertus  Pighius,  and  many  other  of  his  law- 
yers, have  taught,  that  the  priest  who  keeps  a  concubine, 
lives  much  more  chastely  and  holily  than  he  who  has  a  law- 
ful wife.*  I  hope  he  hath  not  forgotten  that  there  are  at 
Rome  many  thousands  of  public  licensed  harlots,  and  that 
the  pope  levies  upon  them  yearly,  by  way  of  tax,  thirty 
thousand  ducats.  He  cannot  forget,  surely,  that  he  himself 
is  a  public  pimp,  and  from  this  base  profit  doth  dishonoura- 
bly and  wickedly  increase  his  revenues  and  pleasures.  Were 
all  things  well  and  holy  at  Rome,  when  pope  Joan,  a  woman 
of  dissolute  life,  was  the  head  of  their  church,  and  when  for 
two  years  she  had  in  that  holy  see  prostituted  herself,  at 
length,  in  a  public  procession,  in  the  presence  of  all  the 
cardinals  and  bishops,  in  the  open  street  she  brought  forth 

a  child  ?t 

3.  But  why  should  we  mention  their  dissolute  lives  ?  for 
these  are  common  and  public  crimes  at  Rome,  and  not  un- 
profitable either,  for  the  harlots  there  do  not  sit  without  the 
gates  with  their  faces  veiled  and  covered,  as  in  ancient  times, 
but  they  dwell  in  palaces  and  stately  houses,  and  pass  to 
and  fro  in  the  most  public  streets  without  masks,  as  if  their 
trade  were  not  only  lawful,  but  honourable.  But  why  should 
I  use  many  words  /  their  lusts  are  sufficiently  known  to  the 

*  Jewell,  in  his  defence,  says,  "  What  need  we  many  words  in  so 
clear  a  case  ?  The  whole  practice  of  your  church,  M.  Harding,  pro- 
fesseth  the  same.  If  a  priest  marry  a  wife,  ye  suspend  liim,  ye  ex- 
communicate him,  ye  deprive  him  ;  ye  disquiet  and  trouble  the  whole 
church.  But  if  he  keep  a  concubine,  one,  two,  or  more,  ye  are  then 
contented,  and  ready,  not  only  to  dissemble  it,  but  also  with  favour 
to  excuse  it." 

In  the  Rhemish  testament,  ed.  1582,  a  note  upon  J  Cor.  vii.  9. 
states,  ''  We  say  also,  concerning  others  lawfully  made  priests,  and 
such  as  otherwise  have  made  vow  of  chastity,  they  cannot  marry  at 
all,  and  therefore  there  is  no  comparison  in  them  betwixt  marriage 
and  fornication,  or  burning.  For  their  marriage  is  but  pretended, 
and  is  the  worst  sort  of  incontinency  and  fornication,  or  burning." 

An  authorization  by  Romish  divines  of  eminence  is  prefixed  to  that 
edition  of  the  work;  they  approve  it  as  containing  nothing  which  is  not 
"  consentaneous  to  piety,  and  the  doctrine  of  the  catholic  church  !" 

t  See  Jewell's  defence  of  the  apology  for  authorities  on  that  sub- 
ject, and  others  treated  in  this  chapter.  The  existence  of  a  female 
pope  has  been  much  controverted,  and  by  many  historians  is  consid- 
ered doubtful.  The  account  here  given  of  pope  Joan,  has,  however, 
been  admitted  by  more  than  sixty  Romish  authors,  among  them 
some  of  the  popes  themselves.  She  is  said  to  have  lived  about  the 
year  850  ;  and  is  designated  in  the  list  of  popes  as  John  vii.  or  viii. 


334  Jeioell. 

whole  earth.  St.  Bernard  writes  thus  truly  and  freely  of  the 
pope's  family  and  the  pope  himself:  "Your  court  receives 
good  men  sometimes,  but  it  makes  none  good :  evil  men 
thrive  there;  good  men  are  ruined."  And  whoever  he  was 
who  wrote  the  tripartite  work,  which  is  commonly  joined 
to  the  Lateran  council,  he  saith  thus :  "  There  is  now  so 
prevailing  a  luxury,  not  only  in  the  inferior  clergy  and 
priests,  but  also  in  the  prelates  and  bishops,  that  it  strikes 
horror  into  the  hearers  of  it." 

But  these  things  are  not  only  usual,  and  even  for  the 
sake  of  the  custom  approved,  as  most  of  their  vices  are,  but 
they  are  now  become  so  well  known  by  their  long  use,  that 
they  are  putrid,  ripe  for  judgment.  For  who  has  not  heard 
what  Petrus  Aloisius,  the  son  of  Paul  III.  designed  against 
Cosmus  Cherius,  bishop  of  Fano?  What  John  Casa,  arch- 
bishop of  Benevento,  the  pope's  legate  at  Venice,  wrote  of 
a  sin  to  be  abhorred,  whilst  with  most  filthy  eloquence  and 
abominable  words,  he  commends  what  ought  not  to  be 
named?  Who  knows  not  that  Alphonsus  Diazius,  a  Spa- 
niard, was  sent  from  Rome  into  Germany  on  purpose  to 
murder  the  most  innocent  and  holy  man,  John  Diazius,  his 
own  brother,  only  because  he  had  embraced  the  gospel, 
and  would  not  return  to  Rome — which  he  accordingly  did?* 
But  they  may  pretend,  perhaps,  that  such  things  as  these 
are  may  sometimes  happen  in  the  best  constituted  govern- 
ments, and  that  there  are  excellent  laws  against  them. 

5.  Be  it  so;  but  what  law  passed  upon  these  pests? 
Petrus  Aloisius,  when  he  had  attempted  the  villany  I  have 
hinted  at,  was  ever  after  in  the  bosom  of  Paul  III.  his 
father  and  his  joy.  Diazius,  after  he  had  assassinated  his 
brother,  was  delivered  out  of  the  hands  of  the  law  by  the 
interposition  of  the  pope.  Johannes  Casa,  archbishop  of 
Benevento,  is  yet  alive,  and  at  Rome,  and  lives  under  the 
eyes  and  in  the  sight  of  his  holiness  !  They  have  slain  infi- 
nite numbers  of  our  brethren,  only  because  they  truly  and 
purely  believed  in  Jesus  Christ;  but  then  of  that  infinite 
number  of  harlots,  sodomites,  and  adulterers,  whom  have 
they  at  any  time,  I  will  not  say  slain,  but  excommunicated, 
or  so  much  as  touched?  What!  are  their  crimes  no  sins  at 
Rome?  or  if  they  be,  why  are  they  so  easily  borne,  as  if 
they  were  not  sins  in  the  city  of  Rome,  that  bulwark  of 
sanctity,  and  by  the  pope  "  the  vicar  of  Christ,  the  succes- 
sor of  St.  Peter,  that  most  holy  father  ?" 

*  For  the  account  of  this  fratricide,  which  was  committed  in  1546, 
see  McCrie's  Reformation  in  Spain,  chap.  V. 


IV.]  Apology.  325 

6.  Oh  holy  scribes  and  pharisees  !  to  whom  this  sanctity- 
was  never  known  !  Oh  sanctity  and  catholic  faith  !  St.  Peter 
did  never  teach  these  things  at  Rome,  nor  St.  Paul  live 
there  at  this  rate.  They  did  not  publicly  exercise  such 
trade  ;  they  took  no  tribute  of  the  harlots ;  they  did  not 
openly  and  freely  tolerate  adulterers  and  parricides ;  they 
did  not  admit  them  into  their  bosoms,  their  families,  their 
councils,  nor  into  the  congregations  of  Christian  men. 
These  men  ought  not  to  have  aggravated  so  much  the  faults 
of  our  lives  :  it  had  been  much  better  to  have  approved  their 
own  to  the  world,  or  at  least  to  have  concealed  them  a  little 
more  from  the  eyes  of  men. 

7.  For,  as  for  us,  we  retain  and  use  our  ancient  paternal 
laws,  and  administer  church  discipline,  seriously  and  dili- 
gently, as  far  as  we  possibly  can,  in  so  much  corruption  of 
all  things,  both  as  to  manners  and  times.  We  have  no  stews, 
nor  herds  of  harlots  and  concubines ;  nor  do  we  prefer 
adulteries  before  marriage ;  nor  do  we  exercise  pimping, 
nor  raise  money  from  harlots ;  neither  do  we  suffer  incests 
and  flagitious  lusts;  our  Aloisius's,  or  our  Casa's,  or  our 
parricidical  murdering  Diazio's,  do  not  go  unpunished.  For 
if  these  things  had  pleased  us,  there  had  been  no  occasion 
of  separating  from  the  society  of  those  men,  where  these 
(rare)  things  flourish,  and  are  in  great  esteem ;  and  so  we 
had  also  escaped  the  hatred  of  men,  and  the  apparent  dan- 
gers we  have  run  into  by  our  departure  from  them.  It  is  not 
many  months  since  Paul  IV.  had  some  monks  of  the  Au- 
gustine order  in  prison  at  Rome,  and  many  bishops,  and  a 
vast  number  of  pious  men,  for  the  sake  of  religion.  He 
exercised  his  tortures  and  his  racks,  and  left  nothing  untri- 
ed, and  at  the  last  how  many  men  of  wicked  and  dissolute 
life  did  he  find  amongst  them?  Blessed  be  God,  though 
we  are  not  what  we  should  be,  nor  what  we  profess  to  be, 
yet  whatever  we  are,  if  we  be  compared  wiih  these,  our  very 
lives  and  innocency  will  easily  confute  all  their  slanders. 
For  we  excite  the  people  not  only  by  books  and  sermons, 
but  by  example  and  good  manners,  to  all  sorts  of  virtues 
and  good  works.  We  teach,  that  the  gospel  is  not  an  osten- 
tation of  knowledge,  but  a  law  of  life,  and  that,  as  Tertul- 
lian  expresses  it,  "  A  Christian  should  not  speak  great  things, 
but  live  them;  and  that  not  the  hearers,  but  the  doers  of  the 
law  shall  be  justified  before  God,"  Rom.  ii.  13. 

8.  To  all  these  things  they  commonly  add,  and  amplify 
it  too  with  all  manner  of  reproaches,  that  we  are  a  turbu- 
lent sort  of  men ;  that  we  snatch  the  sceptres  out  of  the 


326  Jewell. 

hands  of  princes,  arm  the  people  against  them,  subvert  their 
judicatories  and  courts  of  justice,  and  endeavour  to  reduce 
monarchies  to  popular  states  or  commonwealths,  dissolve 
the  laws,  and  retrench  the  revenues  of  princes,  and  turn  all 
things  topsy-turvy;  and  that,  in  short,  if  we  had  our  wills, 
there  should  nothing  continue  safe  in  the  governments  of 
the  world.  Oh !  how  often  have  they  by  such  pretences 
incensed  the  minds  of  princes  against  us,  that  so  they  might 
crush  the  Reformation  in  its  first  springing  up,  and  princes 
might  be  possessed  with  an  aversion  for  our  religion  before 
they  knew  what  it  was;  and  that  magistrates  might  enter- 
tain an  opinion,  that  whenever  they  saw  one  of  us,  they 
saw  one  of  their  enemies. 

9.  It  would  have  been  a  great  affliction  to  us,  to  be  thus 
hatefully  accused  of  so  great  a  crime  as  treason,  but  that 
we  know  that  Christ  himself  and  his  apostles,  and  an  infinite 
number  of  other  pious  Christians,  have  been  made  the  ob- 
jects of  public  envy  on  the  same  pretence.  For  Christ, 
though  he  commanded  to  render  unto  Coesar  the  things  that 
were  Coesar's,  Matt.  xxii.  21.  yet  he  was  accused  of  sedition, 
in  that  he  was  said  to  design  a  change  in  the  government, 
and  to  affect  and  intend  a  kingdom;  and  so  they  loudly 
charged  him  before  the  tribunal  of  Pilate ;  If  thou  lettest 
this  man  go,  thou  art  no  friend  to  Caesar,  John  xix.  12. 
And  the  apostles,  although  they  constantly  taught  that  we 
ought  to  obey  magistrates,  and  that  every  soul  should  be 
subject  to  the  higher  powers,  and  that  not  only  for  fear  of 
wrath  and  punishment,  but  also  for  conscience  sake,  Rom. 
xiii.  1.  yet  they  were  said  to  stir  up  the  people,  and  to  incite 
the  multitude  to  rebellion.  Haman  brought  the  Jews  into 
the  disfavour  of  Ahasuerus,  by  representing  them  as  a  stub- 
born and  rebellious  people,  that  despised  the  edicts  and 
laws  of  princes.  The  wicked  king  Ahab  charged  Elijah 
the  prophet  of  God,  that  he  troubled  Israel.  Amaziah,  the 
priest  of  Bethel,  accused  Amos  the  prophet,  of  a  conspiracy 
before  Jeroboam.  And  behold,  saith  he,  Amos  hath  con- 
spired against  thee  in  the  midst  of  the  house  of  Israel,  and 
the  land  is  not  able  to  bear  all  his  words,  Amos  vii.  10.  In 
short,  Tertullian  saith,  this  was  the  general  accusation 
against  all  Christians  in  his  times,  that  they  were  traitors, 
plotters,  and  the  common  enemies  of  mankind ;  and  there- 
fore if  truth,  which  is  still  the  same,  suflTers  the  same  re- 
proaches as  it  did  formerly,  it  may  indeed  seem  trouble- 
some and  uneasy,  but  it  is  not  new  or  unusual. 

10.  It  was  easy,  forty  years  ago,  to  fix  such  slanders  upon 


IV.]  Apology.  327 

the  then  rising  and  unknown  truth,  when  the  first  rays  of 
it  burst  forth  in  the  midst  of  so  great  a  darkness,  and  few 
men  had  heard  what  doctrines  were  taught ;  when  Martin 
Luther  and  Hulderic  Zuingle,  two  excellent  persons,  who 
were  given  by  God  to  enlighten  the  world,  began  first  to 
preach  the  gospel ;  when  the  thing  was  new,  and  the  event 
uncertain,  and  the  minds  of  men  surprised  and  unsettled, 
and  their  ears  open  to  all  manner  of  calumnies;  and  it  was 
not  possible  to  invent  that  defamation  of  us  which  would 
not  be  believed  by  the  people,  even  upon  the  account  of  the 
novelty  and  strangeness  of  the  thing.  And  so  it  was  in  the 
more  ancient  times:  the  first  opposers  of  Christianity,  Sym- 
machus,  Celsus,  Julian,  and  Porphyry,  represented  the 
primitive  Christians  as  a  seditious  and  rebellious  sect,  before 
either  prince  or  people  knew  well  what  the  Christians  were, 
or  what  they  professed,  or  what  they  would  have.  But  now, 
when  our  enemies  may  see  and  cannot  deny,  that  in  all  our 
words  and  writings  we  diligently  admonish  the  people  of 
their  duty,  that  they  should  obey  their  princes  and  magis- 
trates, though  they  are  wicked  men,  which  is  also  confirmed 
by  experience,  and  seen  and  observed  by  all  the  world — 
certainly,  I  say,  it  is  now  a  senseless  thing  to  attempt  to 
make  us  odious  by  a  parcel  of  superannuated  over-worn 
lies,  when  they  have  no  new  and  fresh  crimes  to  lay  to  our 
charge. 

11.  We  bless  our  gracious  God,  whose  cause  this  is, 
that  there  hath  yet  been  no  example  of  any  insurrection  or 
rebellion  in  any  of  those  countries,  kingdoms,  or  common- 
wealths, which  have  embraced  the  Reformation.  We  have 
not  subverted  any  monarchy;  we  have  not  diminished  any 
prince's  jurisdiction  or  rights;  we  have  not  troubled  any 
commonwealths ;  the  kings  of  England,  Denmark,  and 
Sweden;  the  dukes  of  Saxony;  the  counts  of  the  Palati- 
nate; the  marquesses  of  Brandenburg;  the  landgraves  of 
Hesse;  the  commonwealths  of  the  Switzers  ;  the  free  cities 
of  Strasburg,  Basil,  Frankfort,  Ulm,  Augsburg,  and  Nu- 
remberg, are  all  in  the  same  state  they  were  before  the 
Reformation ;  or  rather,  because  the  people  are  now  better 
instructed  in  the  matters  of  obedience  to  their  governors 
than  they  were  before,  they  are  in  a  better  state.  Let  our 
defamers  go  into  those  places  where  the  gospel  is  settled  by 
the  blessing  of  God,  and  then  tell  us  where  princes  have 
more  majesty?  where  there  is  less  pride  and  tyranny? 
where  are  princes  treated  with  more  respect?  where  the 


328  Jewell. 

people  are  less  tumultuous  ?  where  the  civil  government  or 
ecclesiastical  was  ever  in  greater  tranquillity? 

12.  But  you  will  say,  the  boors  of  Germany  fell  into 
tumults  and  insurrections  upon  the  first  preaching  of  this 
doctrine.  Be  it  granted;  but  then  Martin  Luther,  the  first 
divulger  of  it,  with  great  vehemence  and  sharpness  wrote 
against  them,  and  rediiced  them  to  their  allegiance  and  duty. 

13.  And  whereas  some  ignorant  men  have  objected,  that 
the  Switzers  murdered  Leopold,  the  archduke  of  Austria, 
and,  changing  the  state,  erected  a  commonwealth,  and  so 
freed  their  country;  this  was  done,  as  appears  by  all  histo- 
ries, above  two  hundred  and  sixty  years  since,  under  Boni- 
face VIII.  when  the  papal  power  was  at  the  highest,  about 
two  hundred  years  before  Hulderic  Zuingle  began  to  preach 
the  gospel,  or  indeed  was  born.  But  from  that  time  to  this, 
all  things  there  have  been  in  the  greatest  tranquillity  and 
quiet  that  was  possible;  not  only  in  relation  to  foreign  wars, 
but  intestine  commotions;  so  that  if  it  were  a  sin  to  deliver 
their  country  from  a  foreign  dominion,  which  oppressed 
them  with  great  insolence  and  tyranny,  yet  it  is  unjust  and 
absurd  to  load  the  Reformation  with  the  crimes  of  others,  or 
them  with  those  of  their  forefathers. 

14.  But  shall  the  bishop  of  Rome  accuse  us  of  treason? 
will  HE  pretend  to  teach  the  people  subjection  and  obedience 
to  magistrates,  or  has  he  any  regard  to  majesty?  Why  then 
does  he  suffer  himself  to  be  called  by  his  flatterers,  the  lord 
OF  LORDS,  which  none  of  the  ancient  bishops  of  Rome  ever 
did;  as  if  he  would  have  all  kings  and  princes,  whoever 
they  were,  and  wheresoever,  to  be  no  better  than  his  vassals 
and  slaves  ?  W  by  does  he  boast  that  he  is  the  king  of  kings, 
and  that  he  has  the  right  of  commanding  them  as  his  sub- 
jects ?  Why  does  he  force  emperors  and  monarchs  to  swear 
obedience  to  him?  Why  does  he  boast  that  his  own  majesty 
is  seventy-seven  times  greater  than  the  majesty  of  the  em- 
peror; and  that  forsooth,  because  God  made  two  great  lights 
in  heaven,  and  because  the  heavens  and  the  earth  had  not 
two  several,  but  one  single  beginning?  Why  have  he  and 
his  followers  in  that,  shaken  off  the  yoke  and  exempted 
themselves  from  the  jurisdiction  of  all  civil  powers,  that 
they  might  with  the  greater  liberty  and  security  plague 
the  world  ?"* 

*  "  One  of  your  own  doctors  saith,  It  were  more  acceptable  unto 
God,  that  the  world,  in  all  matters  were  governed  only  by  the  pope." 
Def.  of  Apology. 


IV.]  Apology,  329 

15.  Why  has  he  his  legates,  that  is,  a  crafty  sort  of  spies, 
as  it  were  in  ambush,  in  the  courts,  councils,  and  chambers 
of  all  kings?  Why  does  he,  as  his  interest  requires,  set 
princes  at  variance  amongst  themselves;  and  at  his  pleasure 
fill  the  earth  with  seditions?  Why  does  he  proscribe,  and 
lake  for  a  heathen  and  pagan,  whatever  prince  withdraws 
himself  from  his  dominion,  and  promise  his  indulgences  so 
freely,  if  any  man  will  by  any  means  whatsoever  assassi- 
nate his  enemies?  Does  he  preserve  empires  and  kingdoms, 
or  at  all  consult  and  desire  the  public  peace?  You  ought, 
O  pious  reader !  to  pardon  us,  if  these  things  seem  a  little 
more  sharp  and  eager  than  becomes  a  divine;  for  so  great 
is  the  provocation,  so  great  and  so  impotent  withal  is  the 
ambition  of  the  pope,  that  it  cannot  be  expressed  in  other 
or  milder  words.  For  he  had  once  the  insolence  to  say  in 
a  public  council,  that  all  the  authority  of  all  the  kings  in 
the  world  depended  upon  him.  He,  out  of  ambition  and 
desire  to  rule,  distracted  the  Roman  empire,  and  tore  in 
pieces  the  Christian  world;  he  absolved  the  Italians,  and 
among  them  himself,  from  the  oath  wherein  they  were 
obliged  to  the  emperor  of  Greece,  with  great  perfidy;  and 
solicited  his  subjects  to  revolt  from  him,  and  called  Charles 
Martell  the  great,  out  of  France  into  Italy;  and  after  anew, 
and  till  then  unheard-of  manner,  made  him  emperor.  He 
deposed  Childeric,  king  of  France,  an  innocent  prince,  only 
because  he  did  not  like  him,  and  set  up  Pepin  in  his  place. 
He  would,  if  he  had  been  able,  have  cast  out  Philip  the 
Fair,  another  king  of  France,  and  have  adjudged  the  king- 
dom of  France  to  Albert,  king  of  the  Romans.  He  broke 
the  power  of  Florence,  though  his  own  country,  which  was 
then  a  most  flourishing  city;  and,  changing  its  free  and 
peaceable  state,  he  delivered  it  up  to  the  will  of  one  man. 
He  made  all  Savoy  to  be  torn  in  pieces  by  the  emperor 
Charles  V.  on  the  one  side,  and  Francis  I.  king  of  France 
on  the  other;  scarce  leaving  to  the  miserable  duke  one  city 
to  shelter  himself  in. 

16.  I  am  weary  of  examples,  and  indeed  there  is  nothing 
more  troublesome  than  to  enumerate  the  great  actions  of  the 
popes  of  Rome  of  this  nature.  I  pray,  of  whose  party  were 
they  who  poisoned  the  emperor  Henry  VII.  in  the  eucharist, 
and  they  who  did  the  same  to  pope  Victor  in  the  holy  cha- 
lice? Who  exercised  the  same  art  upon  our  king  John  of 
England,  in  a  common  table-cup?  Whoever  they  were, 
and  of  what  party  soever,  this  is  certain,  they  were  neither 

JEWELL.  29 


330  Jewell. 

Lutherans  nor  Zuinglians.      Who  is  it,  that  at  this  day 
permits  the  greatest  kings  and  monarchs  to  kiss  his  feet? 
Who  is  it  that  commands  the  emperor  to  hold  his  bridle, 
and  the  king  of  France  his  stirrup?     Who  was  it  that  cast 
Francis  Dandolo,  duke  of  Venice,  and  king  of  Crete  and 
Cyprus,  under  his  table,  to  gnaw  the  bones  with  the  dogs? 
Who  crowned  Henry  VI.  the  emperor,  at  Rome,  not  with 
his  hands,  but  with  his  feet;  and  then  with  his  foot  kicked 
his  crown  off  again,  adding,  that  he  had  power  to  create 
emperors,  and  to  depose  them  ?     Who  armed  Henry  the 
son,  against  the  emperor  Henry  IV.  his  own  father;  and 
caused    the    son    to  take  his  father  prisoner,  and  having 
shaven,  and  treated  him  ignominiously,  to  cast  him  into  a 
monastery,  where  he  pined  away  with  hunger  and  sorrow  ? 
Who  was  it  that  trod  insolently  upon  the  neck  of  the  em- 
peror Frederick?  and,  as  if  this  had  not  been  a  sufficient 
affront,  subjoined  out  of  the  psalms  of  David,  Thou  shalt 
walk  upon  the  asp  and  the  basilisk,  and  shalt  tread  the  lion 
and  the  dragon  under  thy  feet!  Psal.  xci.  13.     Where  is 
there  such  another  example  of  despised  and  injured  majesty 
in  all  history,  except  in  Tamerlane  the  Scythian,  a  fierce 
and  a  barbarous  prince,  and  in  Saphor  king  of  Persia  ?    All 
these  were  popes,  all  of  them  successors  of  St.  Peter,  all 
most  holy  men,  whose  words  were  every  one  of  them  to  be 
gospel  to  us ! 

17.  If  we  be  guilty  of  treason  who  reverence  our  princes, 
who  submit  to  them  in  all  things  as  far  as  the  Scriptures 
will  permit  us,  what  then  are  these  men  who  have  not  only 
done  all  these  base  things,  but  have  also  extolled  them  as 
generous  actions?  Do  they  thus  teach  the  people  to  revere 
magistrates,  or  can  they  with  any  modesty  accuse  us  of 
being  seditious  men,  the  disturbers  of  the  public  peace,  and 
contemners  of  the  majesty  of  princes?  For,  as  for  us,  none 
of  us  shake  off  the  yoke,  nor  embroil  kingdoms,  nor  dispose 
of  empires  ;  nor  do  we  reach  poison  to  our  kings,  nor  put 
out  our  feet  to  them  to  kiss,  nor  do  we  insultingly  tread 
upon  their  necks.  No;  our  profession,  our  doctrine,  is  this, 
that  every  soul,  whose  ever  it  is,  whether  it  be  a  monk,  or 
an  evangelist,  or  a  prophet,  or  an  apostle,  it  ought  to  be 
subject  to  kings  and  magistrates;  and  so  the  pope  himself, 
except  he  affect  to  seem  greater  than  the  evangelists,  pro- 
phets, and  apostles,  ought  to  acknowledge  and  call  the 
emperor,  his  lord,  as  the  ancient  popes  in  better  limes  ever 
have   done.     We  publicly  teach,  that  princes  are  to  be 


IV.]  Apology.  331 

obeyed  as  men  sent  by  God,  and  whosoever  resists  them, 
resists  the  ordinance  of  God,  Rom.  xiii.  2.  These  are  our 
doctrines ;  these  principles  shine  forth  in  our  books,  in  our 
sermons,  in  our  lives,  and  in  the  modesty  and  dutiful  beha- 
viour of  our  people. 

18.  And,  whereas  they  pretend  we  have  departed  from 
the  unity  of  the  catholic  church;  this  is  not  only  odious,  but 
though  it  is  not  true,  yet  it  hath  an  appearance  and  simili- 
tude of  truth  in  it.  But,  then,  not  only  those  things  which 
are  true  and  certain  find  belief  with  the  ignorant  multitude, 
but  those  things  also  which  may  seem  probable;  and  so 
we  shall  ever  observe  that  crafty  and  cunning  men  who 
had  not  the  truth  on  their  sides,  have  ever  maintained  their 
cause  witb  the  resemblance  of  truth;  that  those  who  could 
not  dive  into  the  bottom  of  things,  might  be  taken  at  least 
with  the  show  and  probability  of  their  arguments.  Because 
the  primitive  Christians,  our  forefathers,  when  they  prayed 
to  God,  turned  their  faces  towards  the  rising  sun,  there 
were  some  that  said  they  worshipped  the  sun,  and  that  it 
was  their  god.  And  because  they  said,  that,  as  to  their 
eternal  and  immortal  life,  they  lived  on  nothing  but  the 
flesh  and  blood  of  the  Lamb  without  spot,  meaning  thereby 
our  Saviour  Jesus  Christ,  envious  men,  the  enemies  of  the 
cross  of  Christ,  whose  only  business  it  was  to  render  the 
Christian  religion  by  any  means  hateful,  did  thereupon  per- 
suade the  people,  that  the  Christians  were  impious  men,  that 
they  offered  human  sacrifices,  and  drank  man's  blood.  And 
when  the  Christians  said,  With  God  there  is  neither  male 
nor  female,  that  is,  that,  as  to  the  obtaining  of  justification, 
there  is  no  distinction  of  persons;  and  did  salute  one  an- 
other commonly  by  the  names  of  brother  and  sister;  there 
were  not  wanting  some  who  slandered  the  Christians  there- 
upon, and  said,  they  made  no  distinctions  amongst  them  of 
sex  or  age,  but  acted  like  beasts.  And  when  they  met 
frequently  in  vaults  and  secret  places,  to  pray  and  hear  the 
gospel,  which  sort  of  private  places  and  meetings  had 
sometimes  been  made  use  of  by  conspirators  against  the 
government;  there  was  thereupon  a  rumour  spread  abroad, 
that  they  conspired  together,  and  had  secret  consultations 
about  murdering  the  magistrates,  and  subverting  the  gov- 
ernment. And  because  in  celebrating  the  holy  commu- 
nion they  made  use  of  bread  and  wine,  according  to  the 
institution  of  Christ,  they  were  thought  by  many  not  to 
worship  Christ,  but  Bacchus  and  Ceres ;    because   those 


332  Jewell. 

heathen  deities  were  worshipped  by  the  pagans  with  a  like 
rite,  with  bread  and  wine.  These  things  were  then  believed 
by  many,  not  because  they  were  true,  for  what  could  pos- 
sibly be  less  so?  but  because  they  had  a  kind  of  resem- 
blance of  truth,  and  by  that  show  of  truth  were  fitted  to 
deceive  them. 

18.  So  they  traduce  us,  and  say,  that  as  heretics  we  have 
departed  from  the  unity  of  the  catholic  church,  and  the 
communion  of  Christ;  not  that  they  believe  this  to  be  true, 
nor  are  they  at  all  concerned  whether  it  be  true  or  false ; 
but  because  the  thing  may  in  some  sort  seem  true  to  igno- 
rant men.  For  we  have  indeed  departed,  not  as  heretics 
ever  have  done,  from  the  church  of  Christ ;  but,  as  good 
men  ought  to  do,  from  the  contagion  of  wicked  men  and 
hypocrites.  And  yet  here  they  insult  wonderfully,  that  theirs 
is  the  church,  the  spouse  of  Christ,  the  pillar  of  truth,  the 
ark  of  Noah,  out  of  which  no  salvation  is  to  be  hoped  for; 
and,  in  the  interim,  they  assert  with  the  same  confidence, 
that  we  have  revolted,  that  we  have  rent  the  coat  of  Christ, 
and  torn  ourselves  from  his  body  and  made  a  defection  from 
the  catholic  faiih.  And  when  they  have  thus  left  nothing 
unsaid  which  can  possibly  be,  though  ever  so  falsely  and 
slanderously,  objected  against  us,  yet  at  last  they  cannot 
pretend  that  we  have  forsaken  the  word  of  God,  or  the 
apostles  of  Christ,  or  the  primitive  church. 

19.  Now  we  have  ever  thought,  that  the  primitive  church 
which  was  in  the  times  of  Christ,  and  the  apostles,  and  holy 
fathers,  was  the  catholic  church.  Nor  do  we  doubt,  but 
that  church  is  the  ark  of  Noah,  the  spouse  of  Christ,  the 
pillar  and  foundation  of  truth,  or  to  place  in  it  all  the  hopes 
of  our  salvation.  It  is  indeed  an  odious  thing  to  break  off 
and  depart  from  the  society  a  man  has  long  lived  in,  espe- 
cially if  that  society  consists  of  men  who  seem  to  be,  and 
are  therefore  called  Christians,  though  in  truth  they  are 
none.  And  in  reality  we  do  not  so  contemn  their  church, 
as  bad  as  it  now  is,  (for  the  name's  sake,  and  because  the 
gospel  of  Jesus  Christ  was  once  truly  and  purely  taught 
there,)  as  that  we  have  willingly  departed  from  it  without 
necessity.  But,  what  if  an  idol  be  set  up  in  the  church  of 
God,  and  that  desolation  appears  there,  which  Christ  fore- 
told should  stand  in  the  holy  place?  What  if  some  pirate 
or  robber  possessed  himself  of  the  ark  of  Noah?  Certainly, 
as  often  as  these  men  thus  preach  to  us  of  the  church,  they 
make  themselves  only  to  be  that  church,  and  ascribe  all 


IV.]  Apology,  333 

those  glorious  titles  to  themselves,  and  triumph  like  those 
of  old  who  cried,  The  temple  of  the  Lord,  the  temple  of  the 
Lord !  Jer.  vii.  4.  or  like  the  scribes  and  pharisees,  when 
they  boasted  they  were  the  children  of  Abraham,  John  viii. 
39. 

20.  Thus  do  they  impose  upon  silly  men  by  vain  and 
useless  shows,  and  seek  to  overwhelm  us  with  the  mere 
name  of  the  church;  just  as  if  a  thief,  having  got  possession 
of  another  man's  house,  and  having  by  force  expelled  or 
slain  the  true  owner,  should  afterwards  claim  it  as  his  own, 
and  keep  the  true  heir  out;  or  as  if  antichrist,  after  he  has 
seized  the  temple  of  God,  should  afterwards  pretend  it  were 
his  own,  and  that  Christ  had  no  right  to  it.  For  though 
our  adversaries  have  left  almost  nothing  like  a  church,  in 
the  church  of  God,  yet  they  will  needs  seem  the  only 
patrons  and  defenders  of  the  church  ;  just  as  Gracchus 
defended  the  Roman  exchequer,  by  making  such  profuse 
largesses,  and  such  unreasonable  expenses,  that  he  quite 
ruined  the  public  treasury.  But  then  there  was  never  any 
thing  yet  so  absurd  or  wicked,  but  it  might  seem  easy  to  be 
covered  and  defended  by  the  name  of  the  church ;  for  wasps 
make  combs,  and  impious  men  have  their  assemblies  not 
much  unlike  the  churches.  But  they  are  not  all  the  people 
of  God  who  are  called  so ;  no,  nor  are  they  all  Israelites 
who  are  of  Israel.  The  Arian  heretics  boasted  that  they 
only  were  catholics;  and  they  called  all  the  rest,  sometimes 
Ambrosians,  and  at  other  times  Athanasians  and  Johannites. 
And  Theodoret  tells  us,  that  though  Nestorius  was  a  here- 
tic, yet  he  covered  himself  with  the  pretence  and  cloak 
of  the  orthodox  faith.  Ebion,  though  he  was  of  the  same 
opinion  with  the  Samaritans,  yet,  as  Epiphanins  assures  us, 
he  would  needs  be  called  a  Christian.  The  Mahometans, 
at  this  day,  though  it  is  clear  from  all  histories,  and  they 
themselves  cannot  deny  it,  that  they  are  descended  from 
Hagar;  yet,  as  if  they  were  the  children  of  Sarah,  the  free- 
woman,  the  wife  of  Abraham,  they  will  needs,  for  the  name 
and  race  sake,  be  called  Saracens.* 

21,  So  the  false  prophets  in  all  times,  who  opposed  them- 
selves to  the  true  prophets  of  God,  to  Isaiah,  to  Jeremiah, 
to  Christ  and  his  apostles,  boasted  of  nothing  so  much  as 
of  the  name  of  The  Church?  nor  did  they  so  fiercely  perse- 
cute them,  and  call  them  deserters  and  apostates,  upon  any 

*  The  real  derivation  of  the  name  Saracen  has  not  been  satisfacto- 
rily ascertained. 

29* 


334  Jewell. 

other  account  so  much,  as  because  they  departed  from  their 
society,  and  would  not  observe  the  custom  of  their  ancestors. 
And  if  we  be  obliged  to  submit  to  the  judgment  of  those 
men  who  then  governed  the  church,  we  must  regard  neither 
God  nor  his  word,  nor  any  thing  else;  nor  can  it  be  denied, 
that  the  apostles  made  defection  from  the  high  priests  and 
priests;  that  is,  from  the  catholic  church,  and  without  and 
against  their  wills  innovated  in  many  things  which  pertain- 
ed to  religion,  and,  consequently,  w^ere  rightly  condemned 
according  to  the  law! 

And  so  as  they  say  Antssus  was  to  be  lifted  by  Hercules 
from  the  earth,  his  mother,  before  he  could  be  conquered 
by  him  ;  so  our  adversaries  are  to  be  lifted  up  from  that 
mother  of  theirs,  the  vain  pretence  and  shadow  of  the 
church,  or  else  they  will  never  yield  to  the  word  of  God. 
So,  as  Jeremiah  saith,  do  not  so  much  boast  that  you  have 
the  temple  of  God  with  you,  that  confidence  is  vain ;  For 
these  are  (saith  he,  Jer.  vii.  4.)  lying  words.  And  the 
angel  in  the  Apocalypse,  Rev.  ii.  9.  They  say  that  they  are 
Jews,  but  they  are  the  synagogue  of  Satan.  And  when 
the  pharisees  boasted  that  they  were  of  the  stock  and  blood 
of  Abraham,  Christ  told  them,  John  viii.  44.  they  were  of  the 
devil  their  father,  for  they  did  not  resemble  Abraham  their 
father;  as  if  he  should  have  said,  You  are  not  what  you  so 
much  desire  to  be  called  ;  you  impose  upon  the  people  by 
vain  titles,  and  abuse  the  name  of  the  church  to  the  ruin  of 
the  church.  And  therefore  they  ought  in  the  first  place  to 
prove  this  truly  and  plainly  to  us — namely,  that  the  church 
of  Rome,  as  it  is  now  managed  by  them,  is  the  true  and 
orthodox  church  of  God,  and  that  it  agrees  with  the  primi- 
tive church  of  Christ  and  his  apostles,  and  of  the  holy 
fathers;  which  primitive  church  we  doubt  not  was  the  ca- 
tholic church.  We  indeed  will  readily  grant  that  there  is 
no  cause  why  we  should  forsake  their  society,  if  we  could 
once  persuade  ourselves  that  ignorance,  error,  superstition, 
the  worship  of  idols,  the  inventions  of  men,  (and  they  very 
often  quite  contrary  to  the  Holy  Scriptures,)  did  either  please 
God,  or  sufliciently  promote  our  salvation.  Or  if  we  could 
once  believe  that  the  word  of  God  were  only  written  for 
some  years,  and  after  that  were  to  be  abrogated  ;  or  that 
the  words  and  laws  of  God  were  entirely  to  be  submitted  to 
the  wills  of  men;  so  that  whatever  he  saith  or  commandeth, 
except  the  bishop  of  Rome  wills  and  commands  the  same 
too,  were  to  be  esteemed  void  and  not  spoken.    But  in  that 


IV.]  Apology.  335 

we  have  departed  from  a  church  whose  errors  are  attested 
and  manifest,  and  which  has  apparently  departed  from  the 
word  of  God ;  and  whereas  we  have  not  so  much  departed 
from  her  as  from  her  errors,  and  that  not  turbulently  and 
injuriously,  but  quietly  and  modestly;  in  all  this,  we  say, 
we  have  done  nothing  contrary  to  Christ  and  his  apostles. 
For  the  church  of  God  is  not  of  that  nature,  that  it  cannot 
possibly  be  darkened  with  any  spots,  or  sometimes  not  need 
a  reformation .;  for  if  it  were  so,  what  need  were  there  of  all 
those  councils  and  great  meetings,  without  which,  as  ^Egi- 
dius  saith,  the  Christian  faith  cannot  stand?  "  For,"  saith 
he,  "  as  often  as  councils  are  intermitted,  so  often  is  the 
church  left  by  Christ."  Or  if  there  be  no  danger  that  the 
church  can  take  damage,  what  need  is  there  of  the  insigni- 
ficant, as  they  have  ordered  the  matter,  name  of  bishops?* 
Why  are  they  called  pastors,  if  there  be  no  sheep  that  can 
go  astray?  Why  are  they  called  watchmen,  if  there  be  no 
city  that  can  be  betrayed?  Why  pillars,  if  there  be  nothing 
that  can  sink  down  into  ruin  when  not  supported  by  them? 
In  the  very  beginning  of  the  world  the  church  of  God  was 
begun,  and  she  was  then  instructed  by  a  heavenly  Word, 
which  God  sent  out  of  his  own  mouth;  she  was  furnished 
with  ceremonies,  taught  by  the  Spirit  of  God,  by  the  patri- 
archs and  prophets;  and  so  she  was  preserved  and  brought 
down  to  those  times  in  which  Christ  showed  himself  in  the 
flesh. 

22.  But,  how  often  was  she  in  the  mean  time,  and  how 
horribly,  darkened  and  diminished  !  For  where  was  she 
when  ail  flesh  had  corrupted  their  way  upon  the  earth  ? 
Where  was  she  when  there  were  only  eight  persons  (and 
not  all  those  either)  chaste  and  pious,  whom  God  was  pleas- 
ed to  rescue  out  of  a  common  ruin,  and  preserve  alive  in  a 
general  destruction?  When  Elijah  so  bitterly  and  mourn- 
fully complained  that  he  only  was  left  of  all  the  earth,  who 
did  truly  and  rightly  worship  God?  1  Kings  xix.  When 
Isaiah  said,  the  silver  of  the  people  of  God,  ihat  is,  the 
church,  was  become  dross,  and  the  once  faithful  city  was 
become  an  harlot,  and  that  in  her,  from  the  head  to  the 
sole  of  the  foot,  there  was  no  soundness  in  her  whole  body? 
Isa.  i.  Or  when  Christ  said,  that  the  house  of  God  was 
by  the  scribes  and  pharisees  turned  into  a  den  of  thieves? 
Matt.  xxi.  13.  For  the  church  of  Christ,  like  a  corn-field, 
if  it  be  not  ploughed  and  broken,  tilled  and  dressed,  instead 
of  wheat,  it  will  bring  forth  thistles,  darnel,  and  nettles. 
*  Episcoporum. 


336  Jewell. 

And  therefore  God  from  time  to  time  sent  prophets  and 
messengers,  and,  at  last,  Christ  himself,  to  reduce  the  peo- 
ple into  the  right  way,  and  to  restore  the  sinking  church  to 
her  former  strength  and  beauty. 

And  now  let  no  man  say.  These  things  could  only  happen 
under  the  law,  when  the  church  was  under  the  shadow, 
and  in  her  infancy ;  when  truth  was  covered  with  figures 
and  ceremonies,  and  nothing  was  yet  brought  to  perfection  ; 
when  the  law  was  not  written  on  the  hearts  of  men,  but  on 
tables  of  stone,  though  this  pretence  is  very  ridiculous;  for 
there  was  then  the  same  God,  the  same  Christ,  the  same 
Spirit,  the  same  doctrine,  the  same  faith,  the  same  hope, 
the  same  inheritance,  the  same  covenant,  and  the  same 
efficacy  in  the  word  of  God.  And  Eusebius  saith,  that  all 
the  faithful  from  Adam  were  indeed  Christians,  though  they 
were  not  so  called.  Let  no  man,  I  say,  speak  thus,  for  St. 
Paul  the  apostle  found  the  same  errors  and  defects  under 
the  gospel,  in  the  highest  perfection  and  the  greatest  light ; 
so  that  he  was  forced  to  write  thus  to  the  Galatians,  whom 
he  had  just  before  settled  ;  I  am  afraid  of  you,  lest  I  have 
bestowed  upon  you  labour  in  vain,  and  that  you  have  to  no 
purpose  heard  the  gospel.     O  my  little  children,  of  whom 

1  travail  in  birth  again  until  Christ  be  formed  in  you.  Gal. 
iv.  11,  19. 

For  there  is  no  need  of  speaking  how  fearfully  the  church 
of  Corinth  was  corrupted.  And  could  the  churches  of  Ga- 
iatia  and  Corinth  fall,  and  is  the  church  of  Rome  the  only 
church  that  can  neither  fall  nor  err?  Certainly  Christ  long 
since  foretold  concerning  his  church,  that  there  should  be 
a  time  when  the  abomination  of  desolation  should  stand  in 
the  holy  place.  Matt.  xxiv.  15.  And  St.  Paul  saith,  2  Thes. 
ii.  4,  that  antichrist  shall  sit  in  the  temple  of  God,  showing 
himself  that  he  is  God.  2  Tim.  iv.  3,  4.  And  the  time  will 
come,  when  men  will  not  endure  sound  doctrine,  but  in  the 
church  shall  be  turned  unto  fables.     And  St.  Peter  saith, 

2  Pet.  ii.  1.  There  shall  be  in  the  church  false  teachers;  and 
Daniel  the  prophet  saith  of  the  last  times,  the  days  of  anti- 
christ, the  truth  shall  be  cast  down,  and  trodden  upon  in  the 
earth.  And  Christ  saith,  there  shall  be  such  great  calami- 
ties and  confusions  upon  the  earth,  that  the  very  elect,  if  it 
were  possible,  shall  be  deceived.  Matt.  xxiv.  24.  Now  all 
those  things  are  to  come  to  pass,  not  among  pagans  and 
Turks,  but  in  the  holy  place,  the  temple  of  God,  in  the 
church,  the  assembly  and  society  of  Christians. 

23.  And  although  these  things  alone,  are  sufficient  to 


IV.]  Apology.  337 

forewarn  a  wise  man  not  to  suffer  himself  easily  to  be  im- 
posed upon  by  the  name  of  the  church,  so  as  not  to  exam- 
ine it  by  the  word  of  God ;  yet  besides  all  this,  many  of  the 
fathers  and  pious  learned  men  have  oftentimes  grievously 
complained  that  these  predictions  were  come  to  pass  in 
their  times.  For  God,  in  the  midst  of  that  darkness,  would 
that  there  should  be  some  men  who  should  as  sparks  be 
observed  by  men,  though  they  could  not  give  them  a  very 
clear  and  bright  light.  Certainly  Hilary,  when  things  were 
in  some  sort  sincere  and  uncorrupted,  says,  "  Ye  do  ill  in 
doling  upon  walls;  ye  do  ill  to  venerate  houses  and  build- 
ings, as  if  they  were  the  church  of  God ;  ye  do  ill  thrust  in 
the  name  of  peace  beneath  them.  Is  it  doubtful,  that  anti- 
christ shall  sit  therein?  The  mountains,  the  woods,  the 
lakes,  prisons,  and  dungeons,  to  me  seem  safer;  for  the 
prophets  of  God  prophesied  by  the  Spirit  of  God  abiding 
in  them,  either  of  their  own  accord,  or  forced  thither  by 
violence."  Gregory  the  great,  as  if  he  then  perceived  and 
foresaw  the  ruin  that  was  near  at  hand,  wrote  thus  to  John, 
bishop  of  Constantinople,  who  first  commanded  himself  to  be 
called  by  the  new  name  of  the  universal  bishop  of  Christ's 
whole  church,  "  If  the  church  should  depend  upon  one 
man,  it  would  certainly  fall."  And  who  is  there  that  hath 
not  observed  that  this  is  come  long  since  to  pass?  It  is  a 
great  while  since  the  bishop  of  Rome  would  have  the  whole 
church  depend  upon  him  only,  and  therefore  it  is  no  wonder 
if  it  be  long  since  fallen.  The  abbot  Bernard,  above  four 
hundred  years  ago,  said,  There  is  nothing  sound  in  the  cler- 
gy now,  therefore  there  is  nothing  remaining  but  the  reve- 
lation of  the  man  of  sin;  and  in  his  sermon  on  the  conver- 
sion of  St.  Paul  he  expresses  himself  thus — "  It  may  seem, 
perhaps,  to  some,  that  persecutions  are  ceased ;  no,  they 
now  begin  from  those  who  have  obtained  preeminence  in 
the  church;  thy  friends  and  thy  neighbours  have  approach- 
ed and  stood  against  thee.  From  the  sole  of  the  foot  to  the 
crown  of  the  head,  there  is  no  soundness.  Iniquity  is  pro- 
ceeded from  thy  elders,  judges,  and  vicars,  who  seemed  to 
govern  thy  people.  We  cannot  now  say.  As  the  people  are, 
so  is  the  priest ;  because  the  people  are  not  so  bad  as  the 
priests.  Alas!  alas!  O  Lord  God!  they  are  the  first  in 
persecuting  thee  who  seem  to  love  the  primacy,  and  exer- 
cise a  principality  in  thy  church."  And  upon  the  Canti- 
cles— "All  my  friends,  and  all  my  enemies,  all  my  ac- 
quaintances, and  all  my  adversaries,  the  servants  of  Christ, 
serve  antichrist.    Behold,  in  my  peace  my  bitterness  is  in- 


338  Jewell. 

creased!"  And  Roger  Bacon,*  a  man  of  great  name,  when 
he  had  in  a  sharp  discourse  represented  the  miserable  state 
of  his  own  times,  adds,  "  Those  many  and  great  errors, 
require  antichrist  as  near  at  hand." 

24.  Gerson  complains,  that  in  his  times  all  the  force  of 
theology  was  degenerated  into  a  mere  contest  of  wit  and 
sophistry.  The  Lugdunensian  brothers,!  a  sort  of  men 
which  were  not  ill  as  to  their  lives,  used  to  affirm  that  the 
church  of  Rome,  from  whence  alone  the  oracles  of  faith 
were  then  fetched,  was  the  harlot  of  Babylon;  concerning 
which,  such  clear  predictions  were  in  the  Revelation ;  and 
that  she  was  the  assembly  of  hell.  I  know  that  the  autho- 
rity of  these  men  is  in  no  esteem  with  them;  but  what  now 
would  they  say  if  I  should  produce  witnesses  which  are 
of  the  highest  value  with  them?  What  if  I  say  that  pope 
Adrian  ingenuously  confessed  that  all  those  mischiefs  came 
upon  the  church  from  the  height  of  the  papal  power?  Pighius 
confesses  that  they  erred  in  this,  that  they  suffered  many 
abuses  to  be  brought  into  the  mass,  though  they  would 
have  it  esteemed  most  holy.  Gerson  admits  that  the  mul- 
titude of  light  and  foolish  ceremonies  had  extinguished  all 
that  power  of  the  Holy  Spirit  which  should  have  flourished 
in  them,  and  all  that  was  truly  pious.  All  Greece  and  Asia 
complained  that  the  popes  of  Rome,  by  their  doctrines  of 
purgatory,  and  sales  of  indulgences,  had  both  offered  vio- 
lence to  the  consciences  of  men  and  robbed  their  purses.:}: 

25.  Laurentius  Valla,  Marsilius  Patavinus,  Francis  Pe- 
trarch, Hieronymus  Savanarola,  abbot  Joachim,  Baptista 

*  Rogfcr  Bacon  was  an  English  monk  of  the  thirteenth  century, 
the  most  extraordinary  person  of  that  age  for  learning  and  the  ardent 
pursuit  of  philosophy.  He  manifested  a  great  veneration  for  the 
Holy  Scriptures,  which,  with  the  many  important  discoveries  he 
made,  brouglit  upon  him  the  displeasure  of  the  ignorant  and  bigoted 
ecclesiastics  of  that  day. 

t  Jewell,  in  his  Defence  of  the  Apology,  says,  "  These  men  who  are 
styled  '  Poor  men  of  Lyons,'  found  fault  with  the  pride  of  the  pope; 
with  the  lewd  life  of  the  clergy;  v/ith  purgatory;  with  holy  water; 
with  pardons;  and  with  other  like  deccivings  of  the  people.  They 
translated  the  Bible,  and  prayed  in  their  natural  known  mother 
tongue — tliese  were  their  errors;  therefore  they  were  called  detesta- 
ble heretics,  therefore  they  were  condemned  by  the  churcli  of  Rome. 
But  God's  name  be  blessed  for  ever,  since  that  time  the  popes' 
painted  power  hath  still  abated  ;  and  these  poor  detestable  condemn- 
ed heretics  have  still  increased." 

t  Gerson  was  chancellor  of  the  university  of  Paris.  He  was  ap- 
pointed director  of  the  prelates  at  the  council  of  Constance  in  the  fif- 
teenth century,  on  account  of  his  learning  and  abilities.  An  attempt 
to  reconcile  the  Greek  and  Roman  churches  by  the  council  of  Florence 
in  1439  failed,  notwithstanding  the  efforts  and  bribery  of  the  pope. 


IV.]  Apology.  .339 

Mantuanus,  and  before  them  all  the  abbot  Bernard,  have 
very  often  grievously  complained  of  the  tyranny  and  Persian- 
like pride  of  the  bishops  of  Rome,  and  have  not  obscurely 
hinted,  whether  truly  or  falsely  I  will  not  inquire,  that  the 
pope  was  antichrist ;  not  to  mention  a  number  of  others, 
who,  because  they  have  freely  and  ingenuously  reprehended 
the  vices  of  the  popes,  will,  perhaps,  be  numbered  by  them 
amongst  their  enemies.  But  all  these  I  have  named,  lived 
either  at  Rome  itself,  or  under  the  eyes  of  these  most  holy 
fathers,  and  were  intimately  acquainted  with  their  way  of 
living,  and  did  never  depart  from  their  catholic  faith.  Nei- 
ther can  any  man  object  that  these  were  Lutherans  or  Zu- 
inglians,  for  they  lived  not  only  some  years,  but  some  entire 
ages,  before  the  names  of  these  men  were  heard  of  in  the 
world  ;  and  they  saw  also,  even  then,  that  errors  were  crept 
into  the  church,  and  desired  they  might  be  amended. 

And  where  was  the  wonder  if  the  church  fell  into  some 
errors  in  those  times,  in  which  neither  the  bishop  of  Rome, 
who  alone  had  the  chief  management  of  affairs,  nor  scarcely 
any  other  persons,  either  performed,  or,  indeed,  understood, 
what  was  their  duty ;  for  it  is  not  credible,  that  in  that  time,  in 
which  they  were  so  idle  and  drowsy,  the  devil  was  perpe- 
tually asleep  or  idle  too.  For  what  kind  of  men  they  were, 
and  with  what  fidelity  they  took  care  of  the  house  of  God, 
though  we  are  silent,  they  may  be  pleased  to  hear  their  own 
Bernard  :  "  Those  bishops  to  whom  the  church  of  God  is 
now  committed,  are  not  teachers,  but  seducers  ;  not  pastors, 
but  impostors  ;  not  prelates,  but  Pilates."  Thus  Bernard 
wrote  then  of  him  who  called  himself  the  great  pontiff,  and 
of  the  bishops  who  then  sat  at  the  helm.  He  was  no  here- 
tic, he  was  no  Lutheran,  he  never  forsook  their  church,  and 
yet  he  never  hesitated  to  call  those  bishops  they  then  had, 
seducers,  impostors,  Pilates.  And  now  when  the  people 
were  openly  seduced,  and  Christians  imposed  upon,  and 
Pilate  mounted  the  tribunal,  and  adjudged  Christ  and  his 
members  to  the  fire  and  sword;  oh  !  in  what  condition  was 
the  church  then!  And  of  so  many  and  such  gross  errors, 
what  one  error  have  they  reformed  to  this  day?  yea,  what  one 
error  have  they  at  any  time  acknowledged  and  confessed? 
26.  But  now,  whereas  they  pretend  to  be  in  possession  of 
the  whole  catholic  church,  and  call  us  heretics  because  we 
do  not  agree  with  them;  let  us  see  what  mark  that  church 
hath  of  the  church  of  God.  Nor  is  the  church  of  God  very 
difficult  to  be  found,  if  you  seriously  and  diligently  seek. for 


340  Jewell. 

it;  for  it  is  placed  in  a  high  and  illustrious  place,  and  built 
on  the  top  of  a  mountain,  and  the  foundations  of  it  are  laid 
upon  the  apostles  and  prophets.  "  There,"  saith  St.  Augus- 
tine, "  let  us  seek  the  church;  there  let  us  try  our  cause  :" 
and  in  another  place  he  saith,  "  The  church  is  to  be  shown 
out  of  the  sacred  Scriptures  ;  and  whatever  cannot  derive 
itself  from  them,  is  not  the  church."  And  yet  I  know  not 
whence  it  proceeds,  whether  from  reverence  or  conscience, 
or  a  despair  of  victory,  that  these  men  always  dread  and 
shun  the  word  of  God  as  much  as  a  thief  does  the  gal- 
lows ;  and,  in  truth,  it  is  no  wonder ;  for  as  they  say  a 
beetle  is  presently  extinguished  in  opobalsam,  although  it 
is  a  most  fragrant  ointment ;  so  they  see  their  cause  is  suf- 
focated and  ruined  whenever  it  comes  near  the  Scriptures, 
which  are  a  sort  of  deadly  poison  to  it.  Therefore  they 
accustom  themselves  to  call  the  Holy  Scriptures,  which  our 
Saviour  Jesus  Clirist  did  not  only  cite  on  all  occasions,  but, 
at  the  last  sealed  them  with  his  blood — that  they  may  drive 
the  people  from  them,  as  if  they  were  dangerous  and  des- 
tructive, with  the  greater  facility — these  very  Scriptures,  I 
say,  they  call  a  cold,  uncertain,  unprofitable,  dumb,  killing, 
dead  letter,  which  seems  to  us  to  be  the  same  thing  as  if 
they  should  wholly  deny  them  to  be  the  word  of  God;  and, 
besides  all  this,  they  commonly  add  a  simile  too  not  very 
proper  ;  "  They  are,"  say  they,  "  a  nose  of  wax,  and  may 
be  formed  and  set  all  manner  of  ways,  and  be  made  to  serve 
all  manner  of  purposes."*  Does  the  pope  not  know  that 
these  things  are  said  by  his  followers  1  Does  he  not  under- 
stand what  kind  of  patrons  he  has  ? 

27.  Let  the  pope,  then,  be  pleased  to  hear  how  piously 
and  how  holily  Hosius,  a  certain  Polander,  and  a  bishop,  as 
he  saith  himself,  and  certainly  he  was  an  eloquent,  and  not 
unlearned  man,  and  a  sharp  and  violent  defender  of  his  in- 
terest, writes  concerning  the  Scriptures.  I  believe  he  will 
admire  that  a  pious  man,  could  possibly  entertain  such  im- 
pious thoughts,  or  write  so  contemptuously,  of  those  very 
words  which  he  knew  proceeded  from  the  mouth  of  God  ! 
And,  above  all,  that  he  should  seem  to  desire  that  it  might 
not  pass  for  his  sense  alone,  but  the  common  opinion  of  the 
whole  popish  party.  "  We,"  saith  he,  "  have  bid  adieu  to 
the  Scriptures,  having  seen  so  many,  not  only  different,  but 
contrary  interpretations  given  of  them.  Let  us,  then,  rather 
hear  God  himself  speak,  than  apply  ourselves,  and  trust  our 
*  Albertus  Pighius  in  controversia  de  ecclesia. 


IV.]  Apology.  341 

salvation  lo  those  jejune  elements.  There  is  no  need  of  beincr 
skilful  in  the  law  and  Scriptures,  but  of  being  taught  by 
God.  That  labour  is  ill  employed,  which  is  bestowed  on  the 
Scriptures;  for  the  Scripture  is  a  creature,  and  a  poor  kind 
of  element."  Thus  far  Hosius,  in  his  book  of  the  express 
word  of  God,  in  this  place  craftily,  under  the  person  of  an- 
other man,  though  he  speaks  the  same  thing  in  several  other 
places  in  the  same  book,  as  his  own  opinion,  without  any 
disguise,  which  is  said  with  the  same  spirit  and  affection,  as 
the  like  things  were  heretofore  by  Montanus  and  Marcion, 
who  are  reported  frequently  to  have  said,  when  they  con- 
temptuously rejected  the  Holy  Scriptures,  that  they  knew 
more  and  better  things  than  either  Christ  or  his  apostles 
ever  knew.* 

What,  then,  shall  I  say  on  this  occasion?  O  ye  pillars  of 
religion !  O  ye  presidents  of  the  church  of  Christ !  is  this  the 
reverence  ye  pay  to  the  word  of  God  ?  Do  ye  bid  an  adieu 
to  the  sacred  Scriptures,  which  St.  Paul  saith  are  divinely 
inspired,  which  the  holy  God  hath  illustrated  by  so  many 
miracles,  in  which  the  certain  footsteps  of  Jesus  Christ  are 
imprinted,  which  were  cited  as  testimonies  by  all  the  holy 
fathers,  by  the  apostles,  by  Christ  himself,  the  Son  of  God, 
when  occasion  required  it?  Do  ye,  I  say,  bid  adieu  to  these, 
as  if  they  were  not  worthy  of  your  regard  ?  that  is,  do  ye 
impose  silence  upon  God,  who  speaks  clearly  to  you  in  the 
Scriptures?  or  will  you  call  that  word  a  poor  and  a  dead 
element,  by  which  alone,  as  St.  Paul  saith,  we  are  reconciled 
to  God,  and  which,  as  the  prophet  David  saith,  Ps.  xix.  9.  is 
holy  and  pure,  and  shall  endure  for  ever?  Or,  will  you  say, 
that  all  the  pains  we  spend  in  that  which  Christ  commanded 
us  to  search  diligently,  and  to  have  ever  in  our  eye,  is  lost? 
and  that  Christ  and  the  apostles,  when  they  exhorted  the  peo- 
ple to  a  careful  perusal  of  the  Scriptures,  that  they  might 
thereby  abound  in  all  knowledge  and  wisdom,  designed  only 
to  delude  and  abuse  men?  It  is  no  wonder  that  these  men  de- 
spise us  and  our  writings,  who  thus  undervalue  God  himself 
and  his  oracles;  but  it  was  a  most  foolish  action  to  offer  so 
great  an  affl-ont  to  the  word  of  God,  that  they  might  do  us 
a  small  mischief.f 

*  The  Bible  was  called  "dead  ink,"  an  inanimate  dumb  thing-, 
"the  black  gospel,"  by  the  prelates  at  the  council  of  Trent. 

t  The  following  paragraph  is  added  to  tlie  Apology  itself  in  tlie 
Defence.  "  But  Hosius  will  here  make  exclamation  and  pay,  we  do 
him  wrong,  these  are  not  his  words,  but  the  words  of  the  heretic 
Zwenkfeldius.    But  how  then  if  Zwenkfeldius  make  exclamatiuu  on 

JEWELL.  ^5*^ 


34^  Jeicell. 

28.  And  now,  as  if  all  this  were  too  little,  they  commit  the 
Holy  Scriptures  to  the  fire,  as  the  wicked  king  Jehoiakim, 
and  Antiochus  and  Maximinius,  two  heathen  persecutors, 
did ;  calling  them  the  books  of  heretics.  And  they  seem  alto- 
gether disposed  to  imitate  Herod  the  great,  in  what  he  did 
for  the  establishing  his  power;  for  he,  being  an  Idumcean,  of 
another  race  and  blood  than  the  Jews  were,  and  desiring  to 
be  thought  a  Jew,  that  so  he  might  the  better  settle  that  his 
kingdom  over  them,  which  he  had  obtained  from  Augustus 
CEEsar,  he  commanded  all  their  genealogies  from  Abraham's 
time,  which  they  kept  in  their  public  register,  and  which 
were  carefully  preserved,  by  Avhich,  without  any  error,  it 
was  easy  to  find  of  what  tribe  any  person  was  descended, 
to  be  burnt  and  abolished;  that  there  might  be  nothing  to 
be  found  for  the  future,  by  which  it  might  be  proved  he  was 
of  another  nation.  So  these  men,  pretending  that  all  their 
innovations  were  consigned  to  them  by  Christ  and  his  apos- 
tles, and  desiring  they  should  be  accordingly  esteemed,  lest 
there  should  be  any  thing  any  where  extant,  which  might 
contradict  these  dreams  and  shams,  either  burn  or  suppress 
the  Scriptures,  and  keep  them  from  the  people.  St.  Chry- 
sostom  has  written  very  well  and  appositely  against  such 
men  as  these:  "Heretics,"  saith  he,  "shut  the  gates  of 
truth;  for  they  know,  if  they  be  kept  open,  the  church  will 
never  be  thought  theirs."  And  Theophylact  styles  the  word 
of  God  a  candle,  by  the  light  of  which,  a  thief  may  be  dis- 
covered. AndTertullian  saith  that  the  Scriptures  convict  the 
frauds  and  thefts  of  heretics.  For  why  else  do  they  hide  and 
suppress  the  gospel,  which  Christ  commanded  his  disciples 
to  publish  from  the  house-top?  Why  else  do  they  endeavour 
to  put  that  candle  under  a  bushel  which  ought  to  be  set^in 

the  other  side,  and  say  that  the  very  same  vrords  be  not  his,  but  Ho- 
sius'  own  words?  For  tell  me,  where  liath  Zwenkfeldius  ever  written 
them?  Or  if  he  have  written  them,  and  Hosius  have  judged  the 
same  to  be  wicked,  why  hath  not  Hosius  spoken  so  much  as  one  word 
to  confute  them  ?  Howsoever  the  matter  go,  although  Hosius  will  not 
allow  of  those  w^ords,  yet  he  dotli  not  disallow  the  meaning  of  the 
words.  For  nearly  in  all  controversies,  and  especially  touching  the 
use  of  the  holy  communion  under  both  kinds,  althougli  the  words  of 
Christ  be  phiin  and  evident,  yet  doth  Hosius  disdainfully  reject  them, 
as  no  better  than  cold  and  dead  elements,  and  commandeth  us  to  give 
faith  to  certain  new  lessons  appointed  by  his  church,  and  to  I  wot  not 
what  revelations  of  the  Holy  Ghost.  And  Fighius  saith.  Men  ought 
not  to  believe,  no  not  the  most  clear  and  manifest  words  of  the  Scrip- 
tures, unless  the  same  be  allowed  for  good  by  the  interpretation  and 
authority  of  the  church,  whereby  he  meaneth  the  church  of  Rome. 


IV.]  Apology.  343 

a  candlestick?     Why  do  they  trust  more  to  the  ignorance, 
blindness,  and  folly  of  the  multitude,  than  to  the  goodness 
of  their  cause  ?     Do  they  think  their  arts  are  not  disclosed  ? 
or  that,  as  if  they  had  Gyges'  ring,  they  can  go  undisco- 
vered ]  The  world  sees  now,  with  both  eyes,  what  is  so  care- 
fully locked  up  in  the  cabinet  of  the  pope's  breast ;  this  one 
argument  is  sufficient  to  prove  they  do  not  act  well  and  sin- 
cerely. That  cause  deserves  to  be  suspected,  which  declines 
a  scrutiny,  and  hates  the  light;  for,  as  Christ  saith,  he  that 
doeth  evil,  seeks  darkness,  and  hates  the  light,  John  iii.  20. 
but  a  mind  conscious  of  what  is  good,  willingly  comes  forth, 
that  the  works  which  come  from  God  may  be  seen.  But  these 
men  are  not  so  blind,  but  that  they  see  what  will  become  of 
their  kingdom,  if  the  Scriptures  come  once  to  be  generally 
known:  and,  as  it  is  said  of  old,  all  the  idols  of  the  demons, 
which  before  gave  oracles,  suddenly  became  dumb  upon  the 
appearance  of  Christ  upon  earth  ,•  so,  now,  will  all  their  arts, 
at  the  approach  of  the  gospel,  sink  down  into  ruins  and  rub- 
bish ;  for  antichrist  is  not  to  be  deposed  by  any  other  thing 
than  the  brightness  of  the  coming  of  Christ,  2  Thess.  ii.  8. 
29.  We  do  not,  like  them,  presently  betake  ourselves  to 
fire  and  sword,  but  to  the  Scriptures  ;   nor  do  we  assault 
them  with  force  and  arms,  but  with  the  word  of  God.     By 
them,  as  Tertullian  saith,  we  nourish  our  faith  ;   by  them 
we  erect  our  hope ;  by  them  we  establish  our  confidence ; 
for  we  know  that  the  gosfjel  of  Jesus  Christ  is  the  power  of 
God  unto  salvation,  and  that  in  it  there  is  eternal  life  ;  and, 
as  St.  Paul  admonishes  us,  we  would  refuse  to  hear  an  angel 
of  God  that  came  from  heaven,  if  he  endeavoured  to  turn 
us  away  from  any  part  of  this  doctrine.    Yea,  as  that  most 
holy  man,  Justin  Martyr,  said  of  himself,  we  would  not 
believe  God  himself,  if  he  should  teach  us  another  gospel ; 
for  whereas    they  make  the   Holy   Scriptures,   like   silent 
masses,  dumb  and  useless,  and  appeal  rather  to  God  himself 
speaking  in  the  church  and  in   councils  ;  that  is,  to  their 
own  senses  and  opinions ;  that  is  a  very  uncertain  and  dan- 
gerous way  of  finding  out  truth,  and  in  a  sort  fanatical,  and 
which  was  never  approved  by  the  holy  fathers.     Chrysos- 
tom  saith,  indeed,  that  many  boast  of  the  Holy  Spirit ;  but 
if  then  they  speak  what  is  their  own,  they  glory  falsely  of 
what  they  have  not  :  "  For,"  saith  he,  "  as  Christ  denied 
that  he  spake  from  himself  when   he  spake  out  of  the  law 
and  the  prophets;  so,  now,  if  any  thing  besides  the  gospel 
is  obtruded  upon  us  under  the  name  of  the  Holy  Ghost,  it 


344  Jeii^ell. 


is  not  to  be  believed;  for,  as  Christ  is  the  completion  of  the 
law  and  the  prophets,  so  the  Spirit  is  the  completion  of  the 
gospel."* 


THE  FIFTH  PART. 

1.  But  though  they  have  not  the  Scriptures  on  their  side, 
perhaps  they  will  pretend  that  they  have  the  ancient  doctors 
and  the  holy  fathers  ;  for  they  have  ever  boasted  that  all 
antiquity,  and  the  perpetual  consent  of  all  times,  is  for  them  ; 
and  that  all  our  pretences  are  novel,  and  were  never  heard 
of  till  within  the  course  of  a  very  ^ew  years  last  past. 

2.  Now,  certainly,  there  can  nothing  of  more  weight  be 
said  against  religion,  than  that  it  is  new.  We  know  not  how 
this  has  come  to  pass;  but,  from  the  beginningof  the  world, 
thus  it  hath  ever  been  ;  for,  whensoever  God  hath  disco- 
vered and  restored  to  mankind  the  light  of  his  truth, 
though  it  is  not  only  of  the  utmost  antiquity,  but  older  than 
time  itself,  and  eternal,  yet  it  ever  seems  to  wicked  men, 
who  hate  it,  to  be  new,  and  of  no  antiquity.  That  impious 
and  bloody  man  Haman,  that  he  might  bring  the  Jews  into 
disfavour,  thus  accused  them  to  Ahasuerus:  Thou,  O  king, 
hast  here  in  thy  dominions  a  certain  people,  scattered  abroad, 
which  observe  new  laws ;  but  are  stubborn  and  rebellious 
against  thy  laws.  St.  Paul,  also,  when  he  began  first  to 
preach  the  gospel  to  the  Athenians,  was  said  to  be  a  setter 
forth  of  strange  gods ;  that  is,  of  a  new  religion  ;  and,  ac- 
cordingly, thus  they  bespeak  him :  May  we  know  what  this 
new  doctrine,  whereof  thou  speakest,  is?  Acts  xvii.  18. 
And  Celsus,  when  he  wrote  expressly  against  Christ  and  his 
gospel,  that  he  might  expose  it  to  the  scorn  of  men,  under 
the  pretence  of  its  novelty,  writes  thus:  What!  has  God, 
after  so  many  ages,  now  at  last  bethought  himself?  Euse- 
bius,  also,  is  our  author,  that  from  the  beginning,  the  Chris- 
tian religion  was,  in  derision,  styled  "the  new  and  strange 
religion  ;"  and  so  our  adversaries  condemn  all  our  doctrines 
as  new  and  strange ;  but  then  they  desire  that  all  their 

*  In  the  Defence  of  tlie  Apology  the  malpractices  and  abomina- 
tions of  the  pope  and  the  church  of  Rome  described  in  the  foregoing 
chapter,  are  treated  very  fully. 


v.]  Apology,  345 

own,  without  exception,  should  be  reputed  most  ancient. 
Just  as  the  magicians  and  conjurers,  whose  business  is  with 
the  infernal  spirits,  that  their  abominable  art  may  be  thought 
the  more  sublime  and  divine,  as  being  derived  from  great 
patrons  and  inventors,  and  of  a  very  ancient  original,  do 
commonly  say,  that  they  have  their  books,  and  all  their  rites 
and  secret  mysteries,  from  Athanasius,  Cyprian,  Moses, 
Abel,  and  Adam,  and  from  the  archangel  Raphael.  So  our 
enemies,  that  their  religion  too,  which  they  have  not  long 
since  patched  up  for  themselves,  may  with  the  more  ease  be 
recommended  to  ignorant  men,  and  those  that  rarely  consi- 
der what  they  themselves  or  others*  do,  pretend  that  it  came 
down  to  them,  just  such  as  now  it  is,  from  St.  Augustine,  St. 
Jerome,  St.  Chrysostom,  and  St.  Ambrose,  from  the  apos- 
tles and  Christ ;  for  they  very  well  know,  that  there  is  no- 
thing miOre  popular,  and  of  greater  esteem  with  men,  than 
those  venerable  names.*  But  now,  what  if  those  things 
which  they  pretend  are  so  new,  do  indeed  prove  to  be  most 
ancient?  And  what,  if,  on  the  other  side,  almost  all  those 
things  which  they  extol  so  very  much  upon  the  pretence  of 
antiquity,  when  they  are  well  and  diligently  examined,  are 
in  the  end  found  to  be  new  and  of  a  very  late  origin? 

3.  In  truth,  the  laws  and  ceremonies  of  the  Jews,  al- 
though accused  by  Haman  as  new,  could  never  be  thought 
so  by  any  man,  who  did  well  and  rightly  consider,  for  they 
were  written  on  most  ancient  tables;  And  Christ,  thougli 
many  thought  he  departed  from  Abraham  and  the  ancient 
fathers,  and  brought  in  a  new  religion  in  his  own  name, 
yet  answered  truly,  John  v.  46.  If  ye  believed  Moses,  ye 
would  believe  me  also;  for  my  doctrine  is  not  so  new,  for 
Moses,  a  very  ancient  author,  and  of  great  esteem  with 
you,  hath  spoken  of  me.  And  St.  Paul  saith  of  the  gospel 
of  Jesus  Christ,  which  many  thought  to  be  new,  that  it 
has  the  most  ancient  testimony  of  the  law  and  the  prophets. 
And  our  doctrine,  which  we  may  much  better  call  the  ca- 
tholic doctrine  of  Christ,  is  not  so  new,  but  that  it  is  com- 
mended to  us  by  the  Ancient  of  Days,  the  Father  of  our 
Lord  Jesus  Christ,  in  most  ancient  monuments,  tlie  pro- 
phets and  gospels,  and  the  writings  of  the  apostles;  and 
these  cannot  now  seem  new  to  any  man,  but  to  him  to  whom 
the  faith  of  the  prophets,  the  gospel,  and  Christ  himself, 

*  Some  of  the  papists  have  asserted  that  Christ  and  his  apostles 
founded  the  monastic  life.  Others  make  Elijah  the  founder  of  tlie  Be- 
nedictines. With  equal  truth  the  cardinal's  hat  is  ascribed  to  Jerome, 
the  monk's  cowl  to  Augustine,  and  holy  water  to  Eliezer ! 
30* 


346  Jetvell. 

seems  new.  But,  then,  as  to  their  religion,  if  it  be  so  an- 
cient as  they  pretend,  why  do  they  not  prove  it  so  from  the 
examples  of  the  primitive  church,  from  the  old  fathers  and 
the  ancient  councils?  Why  does  so  ancient  a  cause  lie  des- 
olate, and  without  a  patron,  so  very  long?  Indeed,  they 
never  want  fire  and  swords;  but  then  as  to  the  ancient  fa- 
thers and  councils,  there  is  with  them  a  deep  silence.  But 
it  is  the  height  of  absurdity  and  folly  to  begin  with  those 
bloody  and  brutish  reasons,  if  they  could  possibly  have  found 
out  easier  and  milder  arguments. 

4.  And,  again,  if  they  do  indeed  entirely  trust  to  anti- 
quities, and. do  not  dissemble  any  thing,  why  did  one  John 
Clement,  an  Englishman,  rend  and  burn  some  leaves  of 
Theodoret,  a  most  ancient  father,  and  a  Greek  bishop,  in 
the  presence  of  several  persons  of  good  worth  and  credit, 
believing  that  another  copy  of  that  book  was  no  where  to  be 
found,  because  this  father  had  perspicuously  and  clearly 
taught,  that  the  nature  of  the  bread  was  not  abolished  in 
the  eucharist?*  Why  does  Albertus  Pighius  deny  that  the 
ancient  father  St.  Augustine  had  a  true  notion  of  original 
sin?  or  of  matrimony,  in  that  he  saiih,  that  a  marriage 
made  after  a  vow  entered,  is  a  good  marriage,  and  cannot 
be  dissolved?  Upon  which  occasion  Pighius  saith,  Augus- 
tine erred,  and  made  use  of  false  logic.  And  why  did  they, 
in  a  late  impression  of  Origen  upon  the  gospel  of  St.  John, 
omit  the  whole  sixth  chapter,  in  which  it  is  probable,  or 
rather  certain,  that  father  has  delivered  many  things  contrary 
to  their  opinions  concerning  the  eucharist;  choosing  rather 
to  deface  and  mutilate  this  ancient  father,  than  to  suffer  any 
thing  to  appear  in  the  world  which  might  contradict  their 
doctrine,  by  printing  the  book  perfect?  Is  their  rending,  sup- 
pressing, maiming,  and  burning  the  writings  of  the  an- 
cient fathers,  an  argument  of  their  reliance  on  antiquity?! 

*  "  This  report  was  made  in  the  presence  and  hearing  of  M.  Peter 
Martyr,  and  other  learned  men,  of  whom  certain  are  jet  alive.  The 
reporter  was  a  learned  man  and  a  grave  father,  and  not  long  ago  a 
bisliopin  England,  lie  said  he  was  present,  and  saw  the  thing  done." 
Deft  nee  of  the  Apology. 

t  Many  interpolations  and  omissions  were  made  by  the  Romanists 
in  the  writings  of  the  fathers,  as  is  admitted  by  their  own  authors. 
See  appendix  to  the  book  of  Bertram,  ed.  1686. — When  the  Apology- 
was  written,  the  design  of  a  general  Index  Expurgatorius  upon  all 
the  printed  fathers  was  not  known,  wliich  is  an  undeniable  argument 
under  their  own  hands,  that  the  ancient  fathers  are  not  in  their  inte- 
rest; the  first  of  these  indexes  was  found  at  the  sack  of  Gales  (Cadiz) 
in  Spain,  Anno  Domini,  1596,  many  years  after  this  apology  was 
published.     Note,  ed.  1686. 


v.]  Apology.  347 

5.  It  is  worth  the  while  to  see  how  rarely  these  gentle- 
men agree  in  matters  of  religion  with  those  ancient  fathers, 
of  whose  concurrence  they  boast  so  unmeasurably. 

(1.)  The  ancient  Elibertin  council  decreed,  that  what  was 
the  object  of  worship,  should  not  be  painted  in  churches. "* 
The  old  father  Epiphanius  saith,  "  It  is  a  horrible  wicked- 
ness, and  an  insufferable  villany,  for  any  man  to  set  up  the 
picture  even  of  Christ  in  Christian  churches." — But  they  have 
filled  all  their  churches,  and  every  corner  of  them,  with  pic- 
tures and  statues,  as  if  there  were  no  religion  without  them. 

(2.)  The  ancient  fathers  Origen  and  St.  Chrysostom  have 
exhorted  the  people  to  the  diligent  reading  of  the  Scrip- 
tures ;  that  they  would  buy  books,  and  discourse  among 
themselves  of  holy  things  in  their  families,  the  wives  with 
their  husbands^  and  the  parents  with  their  children. — But 
our  adversaries  condemn  the  Scriptures  as  dead  elements, 
and  drive  the  people  from  them  as  much  as  they  possibly  can. 

(3.)  The  ancient  fathers,  Cyprian,  Epiphanius,  and  St.  Je- 
rome, said,  that  if  any  person  who  had  vowed  to  live  a  single 
life,  did  afterwards  fall  into  impurity,  and  could  not  over- 
come the  rages  of  his  concupiscence,  it  was  better  for  him 
to  marry,  and  live  chastely,  in  a  state  of  matrimony;  and 
such  a  marriage  is,  by  St.  Augustine,  another  ancient  fa- 
ther, adjudged  to  be  valid  and  good,  and  that  it  ought  not 
to  be  recalled  or  rescinded. — But  they,  if  a  man  has  once 
bound  himself  by  a  vow — although  he  afterwards  burns, — 
although  he  lives  ever  so  dissofutely,  yet  they  will  never 
suffer  "him  to  marry;  or,  if  he  does  perhaps  marry,  they 
deny  that  it  is  a  lawful  marriage;  and  they  teach,  that  it  is 
much  more  holy  to  keep  a  concubine,  or  a  harlot,  than  to 
live  in  a  state  of  matrimony. 

(4.)  St.  Augustine,  an  ancient  father,  complained  of  the 
excessive  number  of  impertinent  ceremonies  with  which  the 
minds  and  consciences  of  men  were,  even  then,  oppressed. 
They,  as  if  God  regarded  nothing  else,  have  since  swelled 
the  number  of  them  to  so  immense  a  quantity,  that  there  is 
scarce  any  thing  else  left  in  their  churches. 

(5.)  The  same  ancient  father  denies  it  to  be  lawful  for  a 
monk  to  live  lazily  in  idleness,  and,  under  the  show  and 
pretence  of  sanctity,  to  live  on  what  is  another's;  and  the 
ancient  father  ApoUonius  saith,  such  a  monk  is  no  better 
than  a  thief —But  they  have  whole  flocks,  or  herds  shall  1 
call  them,  of  monks,  who  do  nothing,  nor  do  they  so  much 

*  This  council  was  held  a.  d.  305,  at  Eliberis,  or  Elvira,  in  Spain. 


348  Jewell. 

as  pretend  to  any  show  of  holiness,  and  yet  do  not  only  live 
by  the  labour  of  others,  but  fare  deliciously  and  luxuriously. 

(6.)  An  ancient  Roman  council  decreed,  that  no  man 
should  be  present  at  that  divine  service  which  was  celebrated 
by  a  priest  whom  he  knew  to  keep  a  concubine. — But  they 
permit  the  priests  to  keep  concubines  for  money,  and  by 
force,  compel  men  to  be  present  at  their  sacrilegious  services. 

(7.)  The  ancient  apostolical  canons  command  that  bishop 
to  be  deposed,  who  shall  exercise  at  the  same  time  the  office 
of  a  bishop  and  the  functions  of  a  civil  magistrate; — but 
these  men  do,  and  will  exercise  both,  or  rather,  indeed,  to- 
tally neglect  that  which  is  most  of  all  their  duty,  and  yet 
there  is  no  man  to  remove  and  punish  them. 

(8.)  The  ancient  council  of  Gangra  forbad  any  man  to  put 
such  difference  between  a  married  and  a  single  priest,  as  to 
esteem  the  one  more  holy  than  the  other,  upon  that  account. 
— But  they  put  such  a  difference,  that  they  think  all  the 
holy  services  which  are  performed  by  a  pious  and  good  man 
who  has  a  wife,  are  profaned. 

(9.)  The  ancient  emperor  Justinianus  commanded  all 
things  in  the  divine  service  to  be  pronounced  with  an  audi- 
ble, loud,  clear,  articulate  voice,  that  the  people  might 
thereby  reap  some  benefit  by  it. — But  they,  that  the  people 
may  never  understand  them,  whisper  their  divine  service  not 
only  in  an  obscure  and  low  tone,  but  also  in  a  strange  and 
barbarous  tongue. 

(10.)  The  old  Carthaginian  council*  forbad  anything 
besides  the  canonical  Scriptures  to  be  read  in  the  holy  assem- 
blies of  the  church. — But  they  read  in  their  churches,  what 
they  themselves  do  not  doubt  to  be  mere  lies  and  silly 
fables."!'  And  now,  if  any  man  think  these  things  are  of  no 
great  consideration,  because  they  were  decreed  by  emperors, 
and  small  councils,  consisting  of  bishops  of  less  esteem,  and 
not  in  full  councils,  and  therefore  they  are  more  fond  of  the 
authority  and  names  of  the  popes — 

(11.)  Julius  expressly  forbad  the  priest,  in  the  celebration 
of  the  holy  communion,  to  dip  the  bread  in  the  chalice. — 
But  they,  contrary  to  this  decree,  divide  the  bread,  and  dip  it. 

*  In  the  fourth  century. 

t  Ludovicus  Vives,  writing  of  your  Lcg-enda  Aurea,  wliich  was  the 
mother  of  all  your  ecclesiastical  stories  or  fables,  saith  thus,  "  I  see 
no  cause  why  it  should  be  called  the  Golden  Legend,  seeing- it  was 
written  by  a  man  of  an  iron  face,  and  a  leaden  heart,  and  is  full  of 
most  shameless  lies." — Defence  of  Apt-logy . 


v.]  Apology.  349 

(12.)  Clemens  the  pope  saith,  it  is  not  lawful  for  a  bishop 
to  bear  both  the  spiritual  and  civil  swords;  and  he  saith, 
if  thou  wilt  have  both,  thou  deceivest  thyself  and  those  that 
hear  thee. — But  now  the  pope  claims  both,  and  bears  both; 
and  therefore  the  wonder  ought  to  seem  the  less,  if  that  has 
followed  which  Clement  foretold;  and  he  has  accordingly- 
deceived  himself  and  those  which  have  heard  him. 

(13.)  Pope  Leo  saith,  it  is  not  lawful  to  celebrate  more  than 
one  mass  in  one  day,  in  one  church; — they  say  every  day, 
sometimes  ten,  at  others  twenty,  and  at  others  thirty,  and 
sometimes  more,  in  the  same  church,  at  the  same  time;  so 
that  the  spectator  knows  not  which  way  to  turn  himself 

(14.)  Gelasius  the  pope  saith,  that  if  any  man  divide  the 
sacrament,  and,  when  he  has  received  one  part  refuses  the 
other,  he  acts  wickedly  and  sacrilegiously ; — but  they,  con- 
trary to  the  word  of  God,  and  the  decree  of  this  pope,  com- 
mand only  one  part  of  the  eucharist  to  be  given  to  the  people, 
and,  by  so  doing,  have  made  their  priests  guilty  of  sacrilege. 

6.  But  now,  if  they  shall  pretend  that  all  these  things  are 
antiquated  and  worn  out  of  use,  and  so  are,  in  a  sort,  dead, 
and  do  not  concern  our  times;  yet  that  men  may  see  what 
faith  is  to  be  given  to  these  men,  and  with  what  hope  they 
call  councils,  let  us  consider,  in  a  few  instances,  how  well 
they  observe  those  things  which  have  been  ordained  of  late 
years,  and  which  are  fresh  in  memory,  by  councils  which 
they  pretend  were  lawfully  called,  and  in  which  they  them- 
selves decreed  those  things  I  shall  mention,  to  be  religiously 
observed.  In  the  last  council  of  Trent,  not  much  above 
fourteen  years  since,  it  was  decreed  by  the  common  vote  of 
all  orders  there  present,  that  two  benefices  should  not  be 
committed  at  one  time  to  the  same  person.  Where  is  that 
sanction  now?  Is  that  so  soon  antiquated  and  dead  too? 
for  they  do  frequently  give  not  only  two  benefices,  but  some- 
times, also,  several  monasteries  too,  and  sometimes  two, 
three,  or  four  bishoprics,  to  one  man,  and  he,  too,  sometimes 
not  only  unlearned,  and  consequently  thereby  unfit  for  them, 
but  also  a  soldier.  In  the  same  council  it  was  decreed,  that 
all  bishops  ought  to  preach  the  gospel  ;  but  they  never 
preach,  nor  ever  come  in  a  pulpit,  nor  do  they  think  it  in 
the  least  any  part  of  their  duty.  What,  then,  is  the  mean- 
ing of  all  that  show  of  antiquity?  Why  do  they  glory  so  in 
the  names  of  the  fathers,  and  of  the  ancient  and  modern 
councils?  why  would  they  so  fain  seem  to  rely  upon  their  au- 
thority, whom,  as  occasion  serves,  at  pleasure,  they  despise? 


350  Jeioell. 

7.  But  I  have  a  great  desire  to  have  a  little  discourse 
with  the  pope  himself,  and  to  tell  him  some  things  to  his 
face.  Be  pleased  then,  O  holy  father!  who  so  often  boast- 
est  of  antiquity,  and  pretendest  that  all  the  ancients  are 
entirely  addicted  to  thy  service,  to  inform  us,  which  of  all 
the  ancient  fathers  ever  called  "  your  holiness"  the  chief 
"  pontiff,"  or  "  the  universal  bishop,"  or  "  the  head  of  the 
church?"  Which  of  them  ever  said  that  both  the  swords 
were  given  to  you  ?  Which  of  them  ever  said  that  you 
have  the  right  and  authority  to  call  councils?  or  that  the 
whole  world  was  your  diocese  1  Which  of  them  ever  said 
that  all  bishops  had  received  of  your  fulness  1  That  all 
power,  both  in  heaven  and  earth,  was  given  to  you?  and 
that  you  could  not  be  judged  by  kings,  nor  by  the  whole 
clergy,  nor  by  all  the  people  ?  Which  of  them  ever  said 
that  kings  and  emperors,  by  the  command  and  will  of 
Christ,  derived  authority  from  you?*  Which  of  them  ever 
affirmed,  with  a  mathematical  exactness  and  certainty,  that 
your  authority  was  precisely  seventy-seven  times  greater 
than  that  of  the  greatest  kings?  Which' of  them  ever  said 
that  you  had  a  greater  power  than  the  other  patriarchs  ? 
Which  of  them  ever  said  you  were  "  the  Lord  God,"  or  not 
a  mere  man,  like  other  mortals,  or  styled  you  a  certain 
coagmenff-  and  hotch-potch,  a  mixture  or  concrete  of  God 
and  man?  Which  of  them  ever  said,  that  you  were  the 
fountain  of  all  law,  that  you  had  an  empire  and  dominion 
over  purgatory,  and  that  you  might,  at  your  pleasure  com- 
mand the  angels  of  God?  Which  of  them  ever  said,  that 
you  were  king  of  kings,  and  lord  of  lords?  And  now  we 
are  in,  we  may  inquire  of  a  ^ew  other  things  of  the  same 
nature.  What  one  man,  of  all  the  ancient  bishops  and 
fathers  ever  taught  you  to  say  a  private  mass,  whilst  the 
people  did  nothing  but  look  on;  or  to  lift  theeucharist  above 
your  head,  in  which  you  now  place  all  your  religion,  or  to 
curtail  the  sacrament  of  Christ,  and,  contrary  to  his  institu- 
tion and  express  command,  to  deprive  the  people  of  one 
half  of  it?  And  that  we  may  conclude  :  what  one,  of  all 
the  ancient  fathers,  taught  you  to  dispense  the  blood  of 

*  Verily  when  ye  so  proudly  compare  the  pope  to  the  sun,  and  the 
emperor  to  the  moon,  your  meaning  is  that  the  emperor  liath  no  au- 
thority,  but  only  that  he  receiveth  it  from  the  pope.  Notwithstanding, 
Isidore,  your  own  doctor,  saith,  By  the  sun  is  meant  kingly  dignity, 
and  by  the  moon  the  priesthood.  Now  therefore  by  this  reckoning 
ye  may  cast  your  accounts,  and  say,  The  emperor  is  seventy  and 
seven  times  greater  than  the  pope. — Defence  of  Apology. 

t  Compound. 


v.]  Apology.  351 

Christ  and  the  merits  of  the  martyrs,  and  to  sell  your  indul- 
gences, and  all  the  apartments  and  lodgings  of  purgatory, 
like  commodities  in  the  market,  for  money?  They  are  wont 
often  to  celebrate  their  own  wonderful  secret  learning,  and 
their  manifold  and  various  readings.  Now,  let  your  parti- 
sans at  last  produce  something  of  it,  if  they  can,  or  let  them 
at  least  show  they  have  read,  and  do  know  more  than  ordi- 
nary; for  they  have  often  made  hideous  outcries  amongst 
their  hearers,  that  all  the  parts  of  their  religion  are  ancient 
and  approved,  not  only  by  the  multitude,  but  also  by  the 
continuance  and  consent  of  all  nations  and  times. 

8.  Well  then,  let  them  at  least  show  this  their  boasted 
antiquity;  let  them  make  it  appear,  that  what  they  so  much 
extol,  is  indeed  of  so  vast  an  extent;  let  them  prove  that  all 
Christian  nations  have  embraced  their  religion.  But,  alas  ! 
as  I  said  before,  they  flee  from  their  own  decrees,  and  have 
already  plucked  up  those  canons,  which,  but  a  very  few 
years  since,  they  made  to  last  for  ever.  Why,  then,  should 
we  trust  them  in  relation  to  what  they  pretend  concerning 
the  fathers,  the  ancient  councils,  and  the  Scriptures  ?  They 
have  not,  assuredly  they  have  not,  on  their  side  what  they 
pretend  to  have ;  they  have  neither  antiquity,  nor  univer- 
sality, nor  the  consent  either  of  all  times  or  of  all  nations  ; 
and  of  this  they  are  not  ignorant  themselves,  although  they 
craftily  dissemble  their  knowledge ;  yea,  at  times,  they 
will  not  obscurely  confess  it,  and  therefore  sometimes  they 
will  allege,  that  the  sanctions  of  the  ancient  councils  and 
fathers  are  such  as  may  lawfully  be  changed  ;  for  differ- 
ent decrees,  say  they,  will  best  suit  the  different  state 
of  the  church  in  different  times.  And  so  they  hide  them- 
selves under  the  name  of  "  the  church,"  and  by  a  wretch- 
ed sham  delude  mankind.  And,  in  truth,  it  is  a  great 
wonder,  that  men  should  be  so  blind  as  not  to  see  these 
things,  or,  if  they  do  see  them,  so  patient,  as  to  bear  and 
endure  them  with  that  stupidity  and  unconcern  they  seem 
to  have. 

9.  But  though  they  have  abrogated  the  canons  of  the 
ancient  councils,  as  too  old  and  overworn,  yet,  perhaps, 
they  have  settled  new  and  more  useful  rules  in  their  place ; 
for  they  have  the  confidence  to  say,  that  if  Christ  himself, 
or  his  apostles,  should  arise  from  the  dead,  they  could  not 
administer  the  affairs  of  the  church  of  God  better  or  more 
piously  than  it  is  now  administered  by  them.     Indeed  they 


352  Jewell. 

have  put  others  in  the  place  of  the  former  ;  hut,  as  Jeremiah 
saith,  Chaff  instead  of  wheat ;  or,  as  Isaiah  saith,  What 
God  never  required  at  their  hands ;  for  they  have  stopped 
up  all  the  veins  of  living  waters,  and  have  hewn  for  the 
people  of  God  broken  and  polluted  cisterns,  being  full  of 
mud  and  dregs,  which  neither  have  in  them  any  pure 
water,  nor  can  hold  it  if  it  were  in  them.  They  have  torn 
from  the  people  the  holy  communion  ;  the  word  of  God, 
from  which  all  true  comfort  could  only  be  expected  ;  the 
true  worship  of  God  ;  the  right  use  of  the  sacraments  and 
prayers  of  the  church  ;  and  they  have  given  us,  to  please 
ourselves  withal,  in  the  mean  time,  of  their  own  pure  inven- 
tion, consecrated  salts,  waters,  oils,  spittle,  palms,  bulls, 
jubilees,  indulgences,  crosses,  censings,  and  an  infinite  num- 
ber of  ceremonies ;  and  as  Plautus  calls  others  of  the  like 
nature,  ludos  ludificabiles,  shows  and  pageants,  that  are 
very  diverting,  and  good  for  nothing  else.  In  these  things 
they  have  made  all  religion  to  consist ;  and  they  have  taught 
the  people,  that  by  these  things  God  is  rightly  appeased, 
and  that  by  these  things  devils  are  put  to  flight,  and  the 
consciences  of  men  quieted  and  confirmed.  For  these  are 
the  paints  and  perfumes  of  Christianity ;  these  are  the  grate- 
ful and  acceptable  things  to  the  all-seeing  God  ;  these  are 
to  be  had  in  honour,  that  Christ's  and  his  apostles'  institu- 
tions may  be  taken  away.  And  as  heretofore,  the  wicked 
king  Jeroboam,  when  he  had  taken  away  the  true  service 
of  God,  and  persuaded  the  people  instead  of  it  to  accept  the 
golden  calves,  for  fear  they  might  change  their  minds,  and 
fall  from  him,  and  return  to  the  temple  of  God  at  Jerusalem 
— made  a  long  oration  to  them,  exhorting  them  to  con- 
stancy, saying  to  them,  "  These  are  thy  gods,  O  Israel  ; 
thus  did  your  God  command  you  to  worship  him.  But  it 
would  be  very  grievous  and  troublesome  for  you  to  take  so 
long  a  journey,  and  to  go  up  every  year  to  worship  and 
adore  God  at  Jerusalem  :" — even  so  our  adversaries,  when 
they  had  once,  by  their  traditions,  quashed  the  laws  of  God, 
lest  the  people  should  afterwards  open  their  eyes,  and  fall 
off  from  them,  and  seek  a  better  way  of  assuring  their  sal- 
vation; oh!  how  often  have  they  exclaimed,  that  this  is 
the  true  worship  of  God,  which  he  is  pleased  with,  and 
hath  required  of  us,  and  by  which  he  will  be  appeased  when 
he  is  angry  !  and  that  it  is  grievous  and  troublesome  to 
the  people  to  have  recourse  to  Christ  and  the  apostles  and 


v.]  Apology.  353 

fathers,  and  to  attend  perpetually  what  they  require  of 
them. 

Is  this  their  way  of  bringing  the  people  of  God  off  from 
the  weak  elements  of  the  world,  from  the  leaven  of  the 
scribes  and  pharisees,  and  from  human  traditions?  Are  the 
commandments  of  Christ  and  his  apostles  to  be  taken  away, 
that  these  goodly  things  may  succeed  them  ?  Oh  most 
righteous  cause!  why  should  an  old  doctrine,  which  hath 
been  approved  for  many  ages,  be  antiquated,  and  a  new 
form  of  religion  be  brought  into  the  church  of  God  ?  Ay, 
but  say  they,  be  it  what  it  will,  nothing  ought  to  be 
changed  ;  the  minds  of  men  are  wondrously  well  satisfied 
with  these  things;  the  church  of  Rome  has  so  decreed, 
and  she  cannot  err ;  for  Sylvester  Prierias  saith,  "  The 
church  of  Rome  is  the  rule  and  model  of  truth,  and  the 
holy  Scriptures  have  received  from  her  all  their  faith  and 
authority."  "  The  doctrine  of  the  church  of  Rome  is  the 
infallible  rule  of  faith,  from  whence  the  Holy  Scriptures 
have  all  their  strength.  For  indulgences  were  not  made 
known  to  us  by  the  authority  of  Scriptures,  but  they  were 
made  known  by  the  authority  of  the  church  and  popes  of 
Rome,  which  is  greater  than  the  Scriptures !"  Pighius 
does  not  fear  to  say,  That  without  the  command  of  the 
church  of  Rome  we  are  not  to  believe  the  most  clear  place 
of  Scripture ;  which  is  just  as  good  as  if  one  of  those  who 
cannot  speak  good  and  pure  Latin,  and  yet  by  use  and  cus- 
tom has  got  the  faculty  readily  and  fluently  to  blunder  on 
in  the  lawyers'  Latin,  should  therefore  stand  stoutly  to  it, 
that  all  others  are  bound  to  speak  it  after  the  same  manner 
that  was  many  years  since  in  use  with  Mam  met  rectus  and 
the  Catholicon,  which  they  still  use  in  their  pleadings ;  be- 
cause by  that  means  men  might  very  easily  be  understood, 
and  their  humours  might  be  gratified;  but,  on  the  other 
side,  that  it  were  ridiculous  to  trouble  the  world  now  with 
a  new  way  of  speaking,  and  to  reduce  to  practice  the  old 
purity  and  eloquence  of  the  Latin  tongue  used  in  the  times 
of  Cicero  and  Caesar. 

10.  So  much  are  they  indebted  to  the  ignorance  and 
blindness  of  the  former  times,  that,  as  one  saith.  Many 
things  are  oflen  had  in  great  esteem,  because  they  were 
once  dedicated  to  the  service  of  the  gods.  So  now  we  see 
many  things  are  magnified  and  applauded  by  them,  not  be- 
cause they  judge  them  worthy  of  this  esteem;  but  only  be- 
cause by  custom  they  were  once  received,  and  thereby  in  a 

JEWELL.  91' 


354  Jewell, 

sort  dedicated  to  the  service  of  God.  But  they  pretend  that 
their  church  cannot  err.  I  suppose  they  speak  this  in  the 
same  sense  as  the  Lacedemonians  were  wont  to  say,  there 
was  no  such  thing  as  adultery  in  their  commonwealth ; 
when  in  truth  they  were  all  adulterers,  and  used  an  uncer- 
tain sort  of  marriages,  and  had  their  wives  in  common  ;  or, 
as  the  hungry  canonists  now  say  of  the  pope,  that  he  being 
lord  of  all  benefices,  although  he  sells  bishoprics,  monas- 
teries, and  livings,  and  suffers  nothing  to  go  from  him 
without  money,  yet  because  he  claims  all  those  as  his  own, 
though  he  would,  yet  he  cannot  commit  simony.  But 
then  how  well  or  rationally  this  is  spoken,  we  poor  men 
cannot  see  or  understand,  except  that  as  the  ancient  Ro- 
mans served  victory,  so  they  have  served  truth ;  for  when 
she  once  came  flying  to  them,  they  clipped  her  wings,  that 
she  might  no  more  fly  from  them. 

But  what  if  Jeremiah  should  tell  them,  as  we  have  ob- 
served above,  that  these  are  lying  words?  And  what  again, 
if  he  should  say,  that  many  pastors,  who  ought  to  have 
dressed,  have  destroyed  my  vineyard?  chap.  xii.  10.  What 
if  Christ  should  say,  that  those  who  should  have  taken  the 
greatest  care  of  the  temple,  have  made  the  house  of  God  a 
den  of  thieves?  Matt.  xxi.  13.  For  if  the  church  of  Rome 
cannot  err,  she  is  more  beholden  to  her  own  good  fortune, 
than  to  their  prudence  or  care ;  for  such  are  their  lives, 
doctrines,  and  diligence,  that  if  we  are  to  take  our  mea- 
sures from  thence,  this  church  is  not  only  in  danger  of 
falling  into  error,  but  of  a  total  ruin  and  destruction. 
And  certainly  if  that  church  can  err,  which  hath  departed 
from  the  word  of  God,  the  commandments  of  Christ,  the 
institutions  of  the  apostles,  the  examples  of  the  primitive 
church,  and  from  the  canons  and  sanctions  of  the  ancient 
fathers — and  councils  ;  yea,  and  from  her  own  too — which 
will  be  obliged  by  neither  old  nor  new  laws,  by  neither  her 
own  nor  any  others,  by  neither  divine  nor  human  laws ;  I 
say,  if  all  this  be  to  err,  then  it  is  certain  that  the  church 
of  Rome  not  only  may  err,  but  that  she  hath  most  wickedly 
and  shamefully  erred. 

11.  But  they  say,  we  were  once  of  their  communion, 
but  now  we  are  apostates,  and  have  departed  from  them. 
Indeed  we  have  departed  from  them,  and  we  bless  the 
great  and  holy  God  for  it,  and  please  ourselves  mightily 
in  it ;  but  then  we  have  not  departed  from  the  primi- 
tive church,  from    the   apostles,  from    Christ ;    we  were 


v.]  Apology.  355 

educated  indeed  with  them  in  darkness  and  *  ignorance  of 
God,  as  Moses  was  in  the  discipline  and  bosom  of  the 
Egyptians.  "  We  were  of  your  number,"  saith  Tertul- 
lian,  "  and  I  confess  it ;  but  what  wonder  is  there  in  that  1 
Men  are  made,  and  not  born  Christians."  But  then  I  may 
as  well  ask  them,  why  they  have  descended  from  the  seven 
hills  on  which  the  ancient  city  of  Rome  stood,  to  dwell  in 
the  plains  in  the  Martian  field,  to  which,  perhaps,  they 
would  reply,  that  the  aqueducts,  without  which  they  could 
not  conveniently  dwell  on  those  hills,  have  failed.  Let 
them  then  but  grant  the  same  liberty  in  relation  to  the 
waters  of  life,  which  they  expect  we  should  afford  them  in 
regard  of  the  common  family  water.  The  springs  did  now 
fail  with  them  ;  The  elders,  saith  Jeremiah,  xiv.  3.  sent  their 
little  ones  to  the  waters ;  they  came  to  the  pits,  and  found 
no  water ;  they  returned  with  their  vessels  empty ;  they 
were  ashamed  and  confounded,  and  covered  their  heads. 
Or,  as  Isaiah  saith,  xli.  17.  The  poor  and  needy  seek  water, 
and  there  is  none,  and  their  tongue  faileth  for  thirst.  They 
had  broken  all  their  conduits  and  water-courses;  they  had 
stopped  up  all  the  springs,  and  covered  the  fountains  of 
living  waters  with  mire  and  mud ;  and  as  Caligula,  by 
shutting  up  all  the  public  granaries,  enjoined  the  people  of 
Rome  to  fast;  so  they,  by  stopping  up  the  fountains  of  the 
word  of  God,  had  enjoined  the  people  to  undergo  the  mise- 
ries of  a  destructive  thirst;  they  have,  as  the  prophet 
Amos  saith,  viii.  11.  brought  upon  the  world  a  famine; 
Not  a  famine  of  bread,  nor  a  thirst  for  water,  but  of  hear- 
ing the  words  of  the  Lord.  Miserable  men  went  about 
searching  for  a  small  spark  of  divine  light  to  cheer  their 
consciences ;  but  they  were  all  gone  out,  and  they  could 
find  none :  this  was  the  miserable  condition  and  state  of 
their  church  ;  men  lived  wretchedly  in  it,  without  the  gos- 
pel, and  without  light  or  consolation. 

12.  And,  therefore,  how  afflictive  soever  our  departure 
from  them  may  seem  to  them,  yet  they  ought  at  the  same 
time  to  consider  how  just  the  cause  of  it  was.  For  if  they 
say  in  general,  it  is  not  lawful  to  leave  that  society  in  which 
thou  wert  educated,  this  were  in  our  persons  to  condemn 
the  prophets,  apostles,  and  Christ  himself;  for  why?  Is  it 
not  as  reasonable  to  blame  Lot  for  leaving  Sodom  ;  Abra- 
ham, for  leaving  Chaldea  ;  the  Hebrews,  for  leaving  Egypt; 
Christ,  for  leaving  the  Jews ;  and  St.  Paul,  for  leaving  the 
Pharisees  ?     For,  except  it  be  granted  that  there  may  be  a 


356  Jewell. 

just  cause  of  departure,  we  can  see  no  cause  why  these  may 
not,  in  the  same  manner  as  we  are,  be  accused  of  faction  and 
sedition.  But,  if  we  are  to  be  thought  heretics  because  we 
will  not  obey  all  their  unjust  commands,  what  are  they? 
Who  or  what  are  they  to  be  thought,  who  have  contemned 
the  commands  of  Christ  and  his  apostles  ?  If  we  are  schis- 
matics, who  have  forsaken  them,  by  what  name  shall  we 
call  those  who  have  forsaken  the  Greeks,  from  whom  they 
first  received  the  Christian  faith ;  the  primitive  church, 
Christ,  and  the  apostles,  who  were  their  spiritual  parents? 
For  the  Greek  church,  who  at  this  day  profess  the  religion 
and  name  of  Christ,  although  they  have  in  many  things 
contaminated  it,  yet  they  still  retain  a  great  part  of  those 
things  which  they  received  from  the  apostles.  And  so  they 
have  no  private  masses,  no  maimed  sacraments,  no  purga- 
tory, nor  indulgences  :  and  as  to  the  papal  titles,  and  mag- 
nificent names,  they  have  this  esteem  of  them,  that  who- 
ever calls  himself  "the  universal  bishop,"  and  the  "head 
of  the  whole  church,"  is  a  proud  man,  and  injurious  to  all 
the  other  bishops,  who  are  his  brethren ;  nor  will  they 
scruple  on  this  single  account  to  call  him  heretic. 

1 3.  But  now,  seeinj^  it  is  apparent,  and  cannot  be  denied, 
that  they  have  made  a  defection  from  those  from  whom  they 
received  the  gospel,  the  Christian  faith,  and  religion  ;  yea, 
and  the  very  being  of  a  church — what  cause  is  there  to  be 
given,  why  they  should  not  return  back  to  them  as  to  their 
original  ?  Why  should  they  so  much  dread  the  times  of  the 
fathers  and  apostles  as  if  they  had  seen  nothing?  Why, 
do  they  see  more,  or  love  the  church  better,  than  they  who 
delivered  what  they  have  to  them  ?  For  as  for  us,  we  have 
forsaken  a  church  in  which  we  could  neither  hear  the  pure 
word  of  God,  nor  administer  the  sacraments,  nor  invoke  the 
natne  of  God,  as  we  ought ;  which  they  themselves  acknow- 
ledge  to  be  faulty  in  many  things,  and  in  which  there  was 
nothing  to  retain  a  prudent  man,  who  thought  seriously  of 
his  salvation.  Lastly,  we  have  departed  from  a  church 
which  is  not  now  what  she  was  aforetime ;  and  so  we  have 
departed  as  Daniel  did  out  of  the  den  of  lions  ;  as  the  three 
children  did  out  of  the  fiery  furnace;  or,  to  speak  more 
properly,  we  have  not  so  much  departed  from  them,  as  been 
cast  out  by  them  with  execrations  and  curses. 

14.  But  then  we  have  united  ourselves  to  that  church,  in 
which  if  they  would  speak  their  minds  truly  and  freely,  they 
themselves  cannot  deny  but  that  all  things  are  purely  and 


v.]  Apologij.  357 

reverently  administered,  and,  as  far  as  we  can  possibly,  ac- 
cording to  the  example  and  manner  of  the  ancient  times. 
1.  Let  them  compare  their  church  and  ours  together,  and 
they  will  soon  see  that  they  have  most  basely  departed  from 
the  apostles,  and  we  have  most  justly  and  reasonably  de- 
parted from  them.  For  we,  with  Christ,  and  the  apostles 
and  primitive  fathers,  give  the  entire  and  whole  eucharist 
to  the  people;  but  they,  contrary  to  the  practice  of  all  the 
fathers  and  apostles,  and  of  Christ  himself,  divide  that  sa- 
crament, with  a  high  sacrilege,  as  Gelasius  expresses  it,  and 
deprive  the  people  of  one  half  of  it.  2.  We  have  recalled 
the  Lord's  supper  to  its  first  institution,  and  have  made  it 
common  to  as  many  as  was  possible,  that  it  might  be,  as  it 
is  called,  a  communion.  But  they,  contrary  to  the  institu- 
tion of  Christ,  of  a  holy  communion  have  made  it  a  private 
mass;  and  so  we  give  the  people  the  Lord's  supper,  but 
they  entertain  them  with  a  vain  show.  3.  We  affirm,  with 
the  ancient  fathers,  that  the  body  of  Christ  is  eaten  by  none 
but  holy  and  faithful  men,  who  are  endowed  with  the  Spirit 
of  Christ.  But  they  say,  that  the  very  body  of  Christ  may  be 
truly,  and,  indeed — or,  as  they  express  it — "  really  and  sub- 
stantially" eaten,  not  only  by  impious  and  unbelieving  men, 
but,  which  is  abominable  to  be  spoken,  by  mice  and  dogs. 
4.  We  pray  so  in  our  churches,  that  according  to  St.  Paul's 
admonition,  1  Cor.  xiv.  the  people  may  know  what  is  prayed, 
and  understandingly  answer  Amen  to  the  common  prayers. 
They,  like  tinkling  brass,  pour  out  in  the  church  unknown 
and  strange  words,  without  understanding,  sense,  or  mean- 
ing ;  and  take  all  the  care  they  can,  that  the  people  may 
understand  nothing.  5.  And  that  we  may  not  mention  all 
the  differences,  because  they  are  almost  infinite,  we  have 
turned  the  Holy  Scriptures  into  all  languages,  and  they  will 
scarcely  allow  them  to  be  extant  in  any  tongue.  We  invite 
the  people  to  read  and  hear  the  word  of  God ;  they  drive 
them  away  from  it.  We  desire  the  cause  in  controversy 
should  be  understood  by  all ;  but  they  fly  from  judgment. 
We  trust  to  knowledge ;  they  to  ignorance.  We  trust  to 
the  light ;  and  they  to  the  darkness.  We  venerate,  as  it  is 
fit  we  should,  the  words  of  the  apostles  and  prophets;  they 
burn  them.  Lastly,  in  the  cause  of  God,  we  desire  to  stand 
or  fall  by  the  judgment  of  God  alone,  and  they  would  stand 
only  by  their  own.  Now,  therefore,  if  they  would  consider 
all  these  things  with  a  sedate  and  quiet  mind,  well  disposed 
to  hear  and  learn,  they  would  not  only  approve  our  design, 
31* 


358  Jewell, 

who,  having  lefl;  their  errors,  have  applied  ourselves  to  fol- 
low Christ  and  his  apostles;  but  they  would  likewise  fall 
off  from  themseves,  and  certainly  unite  with  us  in  our  way. 


THE  SIXTH  PART. 

1.  But  in  the  next  place  they  pretend,  that  it  is  altogether 
unlawful  to  attempt  any  of  these  things,  without  the  consent 
of  a  general  council;  because  in  that  is  lodged  all  the  power 
of  the  church;  and  Christ  hath  promised,  that  there  he  will 
never  fail  to  be  present.  But,  as  I  said,  they  have  violated 
the  commandments  of  God,  the  decrees  of  the  apostles,  and 
almost  all  the  institutions  and  doctrines  of  the  primitive 
church,  without  ever  expecting  any  such  sacred  council. 

2.  And  whereas  they  pretend  that  it  is  not  lawful  for  any 
church  to  change  any  thing  without  a  general  council, — who 
imposed  these  laws  upon  us,  or  from  whence  had  they  this 
edict?  That  king  (Agesilaus)  acted  very  ridiculously,  who, 
when  he  was  assured  by  an  oracle  of  the  will  and  pleasure  of 
Jupiter,  the  great  heathen  god,  referred  the  thing  again  to 
Apollo,  that  he  might  see  whether  he  were  of  the  same  mind 
with  his  father  Jupiter.  But  we  should  act  much  more  im- 
prudently, if  when  we  have  heard  God  himself  speaking  to 
us  in  the  Scriptures,  and  thereby  know  his  will  and  plea- 
sure, as  if  all  this  were  nothing,  we  should  after  all  refer  the 
thing  to  a  council;  which  is  nothing  better  than  to  try  whe- 
ther God  and  man  are  both  of  one  mind,  and  whether  men 
will  please  to  approve  and  enforce  the  laws  of  God  by 
their  authority.  For,  what!  Shall  not  truth  be  truth  except 
a  council  is  pleased  to  will  and  require  it?  or  shall  not  God 
be  God  without  their  consent?  If  Christ  at  the  beginning 
would  have  acted  thus,  and  would  neither  have  taught  nor 
spoken  any  thing  without  the  authority  of  the  high  priests, 
and  if  he  had  referred  his  whole  doctrine  to  Annas  and 
Caiaphas,  where  h«d  the  Christian  faith  been  now?  or  who 
had  ever  heard  of  the  gospel?  St.  Peter,  whom  the  pope 
mentions  more  frequently,  and  with  greater  eulogies,  than  he 
doth  Jesus  Christ  himself,  confidently  withstood  the  sacred 
council,  and  replied,  It  is  better  to  obey  God  than  man, 


VI.]  Apology.  359 

Acts  iv.  19.  And  St.  Paul,  when  he  had  once  thoroughly- 
imbibed  the  gospel,  and  that  neither  from  man,  nor  by  man, 
but  only  by  the  will  of  God,  deliberated  not  with  flesh 
and  blood,  Gal.  i.  12,  16.  nor  did  he  refer  the  thing  to  his 
kinsmen  and  brethren,  but  straightway  went  into  Arabia, 
that  he  might  there  publish  the  divine  mysteries  which  he 
had  learned  of  God  himself. 

3.  We  do  not  despise  councils,  nor  the  meetings  and  con- 
sultations of  bishops  and  learned  men  ;  nor  have  we  done 
what  we  have  done,  without  bishops  and  a  council — the 
thing  was  debated  a  long  time  in  a  full  assembly  of  the 
states.     But  what  we  may  expect  from  that  council  which 
is  now  pretended  to  be  held  by  pope  Pius  IV.*  in  which  men 
are  with  such  facility  condemned,  uncalled,  unheard,  and 
unseen,  is  not  very  difficult  to  conjecture.  When  Nazianzen 
in  his  times  saw  men  in  these  meetings  so  blind  and  obstinate 
that  they  were  wholly  led  by  their  affections,  and  that  they 
sought  victory  more  than  truth,  he  confidently  said,  that  he 
never  saw  a  good  end  put  to  any  of  the  councils. — What 
would  he  now  say  if  he  were  living,  and  understood  their 
transactions?  for  then,  although  there  was  some  faction  and 
partiality,  yet  causes  were  heard  and  considered,  and  mani- 
fest apparent  errors  were  taken  away  by  their  united  suf- 
frages.    But  our  adversaries  will  not  so  much  as  suffer  the 
cause  to  be  freely  debated,  nor  will  they  suffer  any  one  of 
the  many  errors  that  are  crept  into  the  church  to  be  chanored  ; 
for  they  are  wont  frequently  and  impudently  to  boast  that 
their  church  cannot  err;  that  there  is  not  the  least  fault  in 
it ;  that  nothing  was  to  be  yielded  to  us ;  or  that,  if  any 
thing  were  granted,  it  was  to  be  at  the  discretion  of  the 
bishops  and  abbots;  that  they  were  the  sole  moderators  of 
affairs,  and  that  they  were  the  church  of  God.     Aristotle 
saith,  that  bastards  cannot  make  a  civil  society  or  state,  and 
they  may  consider  whether  they  are  any  better  qualified  for 
the  making  of  a  church  of  God  ;  for  certainly  they  are 
neither  lawful  abbots,  nor  genuine  bishops.     But  suppose 
they  are  in  the  church,  suppose  they  are  to  be  heard  in 
councils,  and  that  they  have  the  sole  right  of  voting,  yet  in 
ancient  time,  when  the  church  of  God  was  well  governed, 
especially  if  it  be  compared  with  their  church,  as  St.  Cy- 
prian acquaints  us,  the  presbyters  and  deacons,  and  some 

*  The  later  sessions  of  the  council  of  Trent,  which  lenninated  in 
1563.     See  Jewell's  letter  to  Scipio. 


360  Jewell. 

part  also  of  the  laity,  were  then  called  to  assist  at  the  hear- 
ing of  ecclesiastical  causes. 

4.  But  what  now  if  these  abbots  and  bishops  know  no- 
thing? What  if  they  know  not  what  religion  is,  nor  what 
they  ought  to  believe  of  God?  What  if  the  law  hath  pe- 
rished from  the  priests,  and  counsel  from  the  elders?  What 
if,  as  Micah  saith,  iii.  6.  the  night  be  unto  them  instead  of 
a  vision,  and  darkness  instead  of  a  divination?  What  if,  as 
Isaiah  saith,  Ivi.  10.  the  watchmen  of  the  city  are  all  blind, 
they  are  all  ignorant?  and  what  if  the  salt,  as  Christ  saith. 
Matt.  V.  13.  hath  lost  its  force  and  savour,  and  is  become 
good  for  nothing,  not  fit  even  to  be  cast  upon  the  dunghill? 
For  they  defer  all  to  the  pope,  who  cannot  err;  but  this  would 
be  absurd.  It  would  be  to  suppose  that  the  Holy  Ghost 
should  be  sent  by  a  carrier  from  the  holy  council  to  Rome, 
that  if  any  doubt  or  stop  happens  which  he  cannot  expedite, 
he  may  take  better  instruction  and  counsel  from  I  know 
not  what  more  learned  spirit!*  For  if  it  must  come  to  this 
at  last,  what  need  is  there  that  so  many  bishops  should  with 
such  great  expense  be  called  from  very  distant  places  at  this 
time  to  Trent?  It  had  certainly  been  more  prudent,  and 
much  better,  a  shorter  and  an  easier  way,  to  have  at  first 
turned  over  all  this  business  to  the  pope,  and  have  gone 
directly  to  the  oracle  of  his  sacred  breast ;  besides,  it  is 
unjust  to  devolve  our  cause  from  so  many  bishops  and 
abbots  to  the  judgment  of  any  one  man,  and,  above  all 
others,  to  the  judgment  of  the  pope,  who  is  accused  by  us 
of  many  very  great  crimes;  and  though  he  hath  not  an- 
swered for  his  own  misdemeanors,  yet  hath  presumed  to 
condemn  us  before  we  were  called,  and  that  without  any  trial. 

Now,  do  we  invent  all  this?    Or  is  it  not  now  the  man- 

*  The  church  of  Rome  would  have  it  believed  that  the  determina- 
tions  of  the  general  council  at  Trent  were  immediately  influenced  by 
the  Holy  Spirit.  It  however  was  notorious  that  no  decision  was  made, 
excepting  by  the  immediate  directions  of  the  pope.  Several  profane 
jests  upon  this  assumption  of  the  influences  of  the  Holy  Spirit  upon 
its  decrees  were  then  current. 

It  was  a  common  proverb  in  the  time  of  the  council  of  Trent,  that 
the  Holy  Ghost  was  sent  from  Rome  to  the  council  in  a  cloak-bag, 
which  was  spoken  in  derision  of  the  council's  depending  too  much 
upon  the  directions  sent  them  very  frequently  from  thence  by  car- 
riers, as  father  Paul  acquaints  us  in  his  history  of  that  council;  and 
to  this  proverb  our  author  in  this  place  alludes. 

Jewell  adds  in  the  Defence,  "  We  jest  not  at  God's  Holy  Spirit. 
We  know  that  it  is  the  same  Spirit  of  Wisdom  that  hath  renewed  the 
face  of  the  world  and  discovered  the  multitude  of  your  follies." 


VI.]  Apology.  361 

ners  of  our  late  councils?  Are  not  all  things  referred  to  the 
pope  by  the  council;  so  that  as  if  nothing  were  done  by  so 
many  sentences  and  subscriptions,  he  alone  may  add,  di- 
jninish,  abrogate,  approve,  relax,  and  restrain  whatsoever 
he  please?  Whose  words  are  these?  why  did  the  bishops 
and  abbots,  in  the  end  of  the  late  council  of  Trent,  put  in 
these  words  as  a  part  of  their  decree:  "  Saving  in  all  things 
the  authority  of  the  apostolical  see?"  or  why  did  pope 
Pascal  write  thus  insolently  of  himself,  "  As  if  any  coun- 
cils could  prescribe  a  law  to  the  church  of  Rome,  when  all 
councils  are  held  by  the  authority  of  the  church  of  Rome, 
and  derive  their  force  from  it  too;  and  whereas  they  do 
patiently  in  their  decrees  except  the  authority  of  the  pope  of 
Rome?"  If  they  will  confirm  and  approve  these  things, 
why  are  councils  called?  but  if  they  are  indeed  repealed  and 
abrogated,  why  are  they  still  left  in  their  books  as  if  they 
were  in  force? 

5.  Well,  but  suppose,  in  the  next  place,  that  the  pope, 
though  one,  is  above  all  councils;  that  is,  that  he  is  a  part 
greater  than  the  whole,  has  more  power,  yea,  and  more  wis- 
dom too,  than  all  his  party  besides;  and  that,  in  spite  of 
Jerome's  judgment,  the  authority  of  this  one  city  is  greater 
than  that  of  the  whole  world.     What  if  he  has  seen  none  of 
these  things,  and  has  neither  read  the  Holy  Scriptures,  nor 
the  ancient  fathers,  nor  so  much  as  any  of  his  own  councils  ? 
What  if,  like  pope  Liberius  of  old,  he  becomes  an  Arian? 
or,  like  pope  John,  who  lived  not  many  years  since,  thinks 
very  ignorantly  and  wickedly  of  the  immortality  of  the  soul, 
and  of  the  life  to  come?   or,  as  pope  Zosimus  heretofore 
corrupted  the  council  of  Nice,*  so  he,  for  the  enlarging  of 
his  own  power,  should  corrupt  the  other  councils,  and  aver, 
that  those  things  were  deliberated  and  constituted  by  the 
holy  fathers  in  them  which  were  never  so  much  as  thought 
of?  and  that,  as  Camotensis  saith  the  popes  do  frequently, 
he  should  offer  violence  to  the  Holy  Scriptures,  that  he  might 
thereby  possess  himself  of  a  plenitude  of  power? — What  if 
he  renounce  the  Christian  faith,  and  become  an  apostate,  as 
Lyra  saith  many  popes  have  done?     What!  will  the  Holy 
Spirit,  for  all  these  things,  knock  at  the  cabin  of  his  breast, 
and  obtrude  such  a  light  upon  him  contrary  to  his  inclina- 
tions, and  against  his  will,  that  he  shall  not  err  though  he 
would?    Or  shall  such  a  pope  as  this  be  the  fountain  of  all 
laws,  and  all  the  treasures  of  wisdom  and  knowledge  be 
*  See  Jewell's  Reply  to  Harding's  Answer. 


362  Jewell. 

notwithstanding  found  in  him,  as  in  a  cabinet?  Or,  if 
these  things  be  not  in  him,  can  he  nevertheless  judge  well 
and  conveniently  of  things  of  this  great  weight?  Or,  if  he 
be  not  qualified  to  judge  of  them,  does  he  yet  desire  that  all 
these  things  should  be  referred  to  him  alone?  What  now, 
if  the  pope's  advocates,  the  abbots  and  bishops,  dissemble 
nothing,  but  declare  themselves  openly  to  be  the  enemies  of 
the  gospel,  and  will  not  see  what  they  do  see,  but  wrest  the 
Scriptures,  and  knowingly  and  willingly,  deprave  and  adul- 
terate the  word  of  God,  and  foully  and  impiously  transfer  to 
the  pope,  what  is  perspicuously  and  properly  spoken  of  the 
person  of  Christ  only,  and  cannot  be  applied  to  any  other 
mortal?  What  if  they  say,  that  the  pope  is  all  and  above 
all ;  or  that  he  can  do  all  those  things  which  Christ  can  do; 
or  that  the  tribunal  and  consistory  of  the  pope  is  the  same 
with  Christ's ;  or  that  the  pope  is  that  light  which  came  into 
the  world,  which  Christ  spake  of  himself  only,  and  that  he 
that  doth  evil  hateth  that  light,  and  fleeth  from  it;  or  that  all 
other  bishops  have  received  of  his  fulness?*  Or,  lastly,  what 
if  they  do  without  dissimulation  or  obscurity,  clearly  and 
manifestly  determine  contrary  to  the  word  of  God?  Shall 
whatever  they  say,  nevertheless,  presently  become  gospel? 
shall  such  as  these  be  the  army  of  God?  will  Christ  be  pre- 
sent with  such  men  ?  will  the  Spirit  of  God  move  upon  their 
tongues,  or  may  they  say  truly,  It  seems  good  to  the  Holy 
Ghost,  and  to  us?  Acts  xv.  28. 

6.  Petrus  a  Soto,  and  his  voucher  Hosius,  make  no 
scruple  to  affirm,  that  the  very  council  which  condemned  our 
Saviour  to  death,  had  then  the  spirit  of  prophecy  and  truth, 
and  the  Holy  Ghost,  with  them.  And  that  what  those  high 
priests  said,  was  not  false  and  vain,  when  they  said.  We 
have  a  law,  and  by  that  law  he  ought  to  die;  that  in  this, 
according  to  Hosius,  they  gave  a  true  judgment,  and  that 
their  decree  was  perfectly  just,  by  which  Christ  was  adjudged 
worthy  of  death !  It  is  a  wonder  in  the  mean  time,  these 
men  cannot  defend  themselves,  and  propagate  their  own 
cause,  except  at  the  same  time  they  undertake  the  patron- 
age of  Annas  and  Caiaphas.  For  what  council  will  these 
men  ever  acknowledge  to  be  vicious  and  erroneous,  who  say 
that  was  a  lawful  and  good  council  in  which  the  Son  of 
God  was  most  ignominiously  condemned  to  the  death  of  the 

*  These,  and  many  other  texts  of  Scripture  referring  to  Christ,  have 
been  applied  to  the  pope !  Some  of  them  were  openly  cited  in  the 
speeches  of  prelates  at  the  council  of  Trent. 


VI.]  Apology.  363 

cross?  And  yet  considering  what  almost  all  these  councils 
have  been,  it  was  necessary  for  them  thus  to  pronounce  of 
the  council  held  by  Annas  and  Caiaphas.  But  are  they  ever 
likely  to  be  the  men  which  are  to  reform  the  church,  who 
are  at  once  the  judges  and  the  criminals?  Will  they  ever 
lessen  their  pride  and  ambition?  Will  they  depose  them- 
selves, and  give  judgment  against  themselves,  that  the 
bishops  shall  not  be  unlearned,  slow  bellies,  multiply  bene- 
fices, carry  themselves  like  princes,  nor  bear  arms?  Will 
the  pope's  beloved  sons,  the  abbots,  decree,  that  the  monk 
who  doth  not  earn  his  bread  with  the  sweat  of  his  brow,  is 
a  thief?  or  that  it  is  not  lawful  for  them  to  live  in  the  city, 
or  in  a  crowd  of  men,  or  of  that  which  belongs  to  another; 
that  a  monk  ought  to  lie  upon  the  bare  ground";  to  live  hard- 
ly with  herbs  and  pease;  to  study  hard,  dispute,  pray,  and 
labour  to  prepare  himself  for  the  service  of  the  church?  It 
is  as  reasonable  to  expect  that  the  scribes  and  pharisees 
will  reform  the  temple,  and  of  a  den  of  thieves  will  ao-ain 
make  it  become  a  house  of  prayer! 

7.  There  were  some  amongst  them  who  observed  that 
many  errors  were  crept  into  the  church  ;  pope  Adrian, 
^neas  Sylvius,  cardinal  Pool,  Pighius,  and  others,  as  we 
have  said.  After  which,  they  had  a  council  at  Trent,  in 
the  same  place  where  there  is  one  now  indicted.*  Many 
bishops  and  abbots,  and  others  who  ought  to  be  in  a  council, 
met;  they  were  alone,  and  there  was  nobody  to  disturb 
them,  whatever  they  did;  for  they  had  taken  care  to  exclude 
all  that  were  for  the  reformation,  and  there  they  sat  with 
a  great  expectation  six  years.  In  the  first  six  months 
they  decreed  many  things  concerning  the  Holy  Trinity,  the 
Father,  Son,  and  Holy  Ghost,  which  were  pious,  but  no  way 
necessary  for  those  times;  and  yet  of  all  these  clear,  mani- 
fest, confessed  errors  which  had  gotten  into  the  church, 
what  one  single  error  or  corruption  have  they  reformed? 
from  what  kind  of  idolatry  have  they  reclaimed  the  people? 
what  superstition  have  they  taken  away?  what  part  of  their 
tyranny  and  pomp  have  they  abated  or  diminished?  As  if 
the  world  were  so  blind,  that  it  could  not  see  and  observe 
that  this  is  a  conspiracy,  rather  than  a  council,  and  that  all 
the  bishops  which  the  pope  has  there  called  together,  are 
sworn  and  addicted  to  his  interest,  and  resolved  beforehand, 
not  to  do  any  thing  but  what  shall  please  him  and  increase 
his  power,  and  which  they  see  he  desires;  or  that  votes 
*  Summoned. 


364  Jewell. 

there  are  not  numbered,  rather  than  considered  or  weighed; 
or  that  the  wiser  and  better  part  of  the  council  is  not  often 
overborne  by  the  greater,  but  worse  part  of  it?  And  there- 
fore we  know  perfectly  well,  that  many  good  men  and  ca- 
tholic bishops,  when  such  councils  were  indicted,  and  they 
saw  clearly  that  parties  and  factions  were  served  by  them, 
and  that  they  should  lose  their  pains,  and  harden  the  minds 
of  their  adversaries  by  their  opposition,  without  doing  the 
least  good,  have  wisely  stayed  at  home,  and  refused  to  be 
present  in  them.  Athanasius  would  not  come  to  the  coun- 
cil at  Ccesarea,  when  he  was  called  by  the  emperor,  seeing 
he  should  there  meet  an  enraged  parcel  of  enemies;  and 
afterwards  when  he  came  to  the  council  of  Syrmium,  and 
in  his  mind  foresaw,  from  the  fury  and  malice  of  his  ene- 
mies, what  the  event  would  be,  he  packed  up  his  carriages, 
and  went  away  immediately.  Chrysostom,  though  he  was 
called  four  times  by  letters  from  Arcadius  the  emperor,  to 
an  Arian  council,  yet  stayed  at  home.  When  Maximus, 
bishop  of  Jerusalem,  sat  in  a  council  in  Palestine,  the  old 
father  Paphnutius  took  him  by  the  hand  and  led  him  out 
of  it,  and  then  told  him,  "  It  is  not  lawful  for  us  to  consult 
about  these  things  with  wicked  men."  The  bishops  of  the 
west  would  not  be  present  at  that  council  at  Syrmium,  from 
which  Athanasius  departed.  Cyril  by  letters  appealed  from 
the  council  of  the  Patropassians,  as  they  were  called;  Pau- 
linus,  bishop  of  Treves,  and  many  others,  would  not  come 
to  the  council  of  Milan,  when  they  saw  the  power  and  in- 
trigues of  Auxentius;  for  they  saw  it  was  to  no  purpose  to 
go  thither,  where  faction,  and  not  reason,  would  be  heard, 
and  where  causes  would  be  certainly  determined  by  affec- 
tion and  passion,  and  not  by  judgment.  But  then  all  these, 
though  they  were  to  deal  with  enraged  and  obstinate  adver- 
saries, yet  if  they  had  come,  they  should  have  been  freely 
heard  in  the  council. 

8.  But  now  no  man  need  wonder,  when  none  of  us  are 
permitted,  not  only  not  to  sit,  but  not  so  much  as  to  be  seen 
in  their  council.  So  far  are  we  from  being  freely  heard, 
when  the  pope's  legates,  and  all  the  patriarchs,  archbishops, 
bishops,  and  abbots,  are  in  a  conspiracy,  and  united  by  their 
common  crimes,  all  sworn  in  the  same  oath,  alone  sit,  and 
have  alone  the  power  of  voting — and,  as  if  all  this  were  not 
enough,  have  submitted  all  their  judgments  to  the  will  and 
humour  of  the  pope  alone;  that  he  who  ought  to  answer 
for  his  own  faults,  shall  give  sentence  in  his  own  cause 


VI.]  Apology.  365 

upon  himself,  when  that  ancient  Christian  liberty  which  it 
is  absolutely  necessary  should  be  very  great  in  councils, 
is  totally  taken  away.  I  say,  after  all  this,  wise  and  good 
men  ought  not  to  wonder,  if  we  do  now  that  which  they 
have  seen  done  in  the  like  case,  by  so  many  fathers  and 
catholic  bishops;  which  is,  that  seeing  we  cannot  be  heard 
in  the  council,  and  that  the  ambassadors  of  princes  are  had 
in  contempt  and  scorn  there ;  and  as  if  the  thing  were 
already  determined  and  agreed,  we  are  condemned  before 
we  are  heard;  if  after  all  this  we  had  rather  sit  at  home 
and  commit  the  business  to  God,  than  go  thither,  where  we 
shall  have  no  place,  nor  effect  any  thing. 

But  though  we  can  patiently  and  quietly  bear  our  own 
injuries,  yet  why  should  they  shut  Christian  and  pious 
princes  out  of  their  councils?  Why  do  they  so  rudely  and 
insolently  put  them  out,  and  not  suffer  them  to  hear  the 
business  of  religion  debated,  or  to  understand  the  state  of 
their  own  churches,  as  if  they  were  not  Christians,  or  could 
not  judge  well  of  it?  or  if  these  princes  interpose  their  au- 
thority, and  do  that  which  they  may,  are  commanded,  and 
ought  to  do,  and  which  we  know  David  and  Solomon,  and 
other  good  princes  have  done;  that  is,  if  they  restrain  the 
luxury  of  the  priests,  and  compel  them  to  do  their  duty,  and 
keep  them  to  it;  if  they  pluck  down  idols,  extirpate  super- 
stitions, and  restore  the  worship  of  God  to  its  ancient  purity, 
why  do  they  presently  make  an  outcry,  that  these  princes 
disturb  all  things,  break  in  upon  other  men's  offices,  and 
act  ill  things  and  immodestly?  What  Scripture,  I  pray, 
hath  excluded  Christian  princes  from  hearing  these  causes? 
Who,  besides  these  men,  ever  decreed  any  such  laws?  But 
they  will  reply,  that  civil  princes  have  learned  to  govern 
their  states,  and  to  manage  arms,  but  they  understand  no- 
thing of  the  mysteries  of  religion.  And  now,  what  is  the 
pope  at  this  day  but  a  monarch  or  prince?  and  what  are  the 
cardinals,  who  are  now  scarcely  suffered  to  be  any  other, 
but  the  children  of  kings  and  princes?  What  are  the  patri- 
archs, and  for  the  most  part  the  archbishops,  bishops,  and 
abbots,  other  than  princes,  dukes,  and  earls  in  the  papal 
kingdom?  and  accordingly  whithersoever  they  go,  they  are 
attended  with  a  great  retinue,  and  adorned  with  chains  and 
collars  of  gold,  and  other  ensigns  of  honour.  And  they 
have  sometimes  a  peculiar  habit  belonging  to  them,  as 
crosses,  pillars,  hats,  mitres,  and  palls ;  which  pomp  the  an- 
cient bishops  Chrysostom,  Ambrose,  and  Augustine,  were 

JEWELL.  32 


366  Jewell. 

not  acquainted  with ;  but  then,  excepting  these  outward  or- 
naments, what  do  they  teach,  what  do  they  speak,  what  do 
they  do,  and  what  do  they  live,  so  as  becomes,  I  will  not 
say  a  bishop,  but  a  common  Christian?  Is  it  then  of  so 
mighty  a  consequence  to  go  under  this  or  that  title;  and, 
by  changing  nothing  but  a  man's  clothes,  to  be  called  a 
bishop? 

9.  Certainly  it  is  a  proud,  injurious,  and  unjust  thing, 
and  not  to  be  borne  by  Christian  and  prudent  princes,  to 
permit  the  sum  of  all  that  concerns  religion  to  be  managed 
by  such  men  as  these  alone,  who  know  nothing  of  the  mys- 
teries of  religion,  nor  care  to  know  any  thing  more  than 
what  belongs  to  their  bellies  and  kitchens,  and  do  not  value 
any  thing  of  religion  as  worth  a  rush,  who  are  no  better  than 
blind  men  placed  in  a  watch-tower;  and  that  in  the  interim, 
a  Christian  and  a  catholic  prince  should  stand  like  a  trunk 
or  a  stock,  and  without  vote,  and  without  giving  his  judg- 
ment, only  observe  what  they  are  pleased  to  command  and 
impose  upon  him ;  and  as  if  he  had  neither  ears,  nor  eyes, 
nor  mind,  nor  heart  of  his  own,  to  receive  without  excep- 
tion, and  with  a  blindfold  submission  to  do,  whatever  they 
are  pleased  to  command  him,  although  they  are  blasphemous 
and  wicked  things;  yea,  although  they  should  command 
him  to  extinguish  all  religion,  and  to  crucify  his  Saviour. 
For  why?  Can  Caiaphas  and  Annas  judge  well  of  matters 
of  religion,  and  cannot  David  and  Hezekiah?  Is  it  lawful 
for  a  cardinal,  a  martial  and  a  bloody  man,  to  sit  in  a 
council;  and  is  it  unlawful  for  an  emperor  and  a  Christian 
prince?  For  we  attribute  nothing  more  to  our  princes  than 
what  is  allowed  them  by  the  word  of  God,  and  approved 
by  the  examples  of  the  best  governments.  For  besides 
that  the  care  of  both  tables  is  committed  by  God  to  a  faith- 
ful prince,  that  he  may  thereby  understand,  that  not  only 
civil  affairs,  but  also  sacred  and  ecclesiastical  belong  to  his 
office ;  and  besides  that  God  hath  often  expressly  com- 
manded princes  to  cut  down  the  groves,  and  overthrow  the 
statues  and  altars  of  idols,  to  transcribe  for  himself  a  book 
of  the  law;  and  Isaiah  saith,  chap.  xlix.  23.  that  kings 
should  be  nursing  fathers  to  the  church,  and  their  queens 
her  nursing  mothers ; — besides  all  these  things,  I  say,  we 
see  by  histories,  and  the  examples  of  the  best  times,  that 
pious  princes  never  thought  the  administration  of  ecclesias- 
tical affairs,  a  thing  that  was  foreign  to  their  duty. 

10.  Moses,  who  was  the  civil  magistrate  and  leader  of 


VI.]  Apology.  367 

the  people,  received  from  God  the  whole  bodv  of  their  reli- 
gion, and  the  order  of  their  sacred  rites,  and  delivered  them 
to  the  people,  and  severely  and  sharply  chastised  Aaron, 
their  bishop,  for  making  the  golden  calf,  and  violating  the 
religion  by  law  established.  And  Joshua,  though  he  were 
no  other  than  a  civil  magistrate,  yet  when  he  was  first 
inaugurated  and  set  over  the  people,  he  received  express 
command  concerning  religion  and  the  worship  of  God. 
David,  the  king,  when  their  religion  ,had  been  miserably 
disordered  by  Saul,  a  wicked  king,  brought  back  the  ark 
of  God,  that  is,  restored  religion.  And  he  was  not  only, 
present  as  an  admonisher  or  persuader  of  the  work,  but  he 
published  psalms  and  hymns,  disposed  the  priests  and  Le- 
vites  into  classes  and  orders,  and  in  a  sort  governed  the 
priests  as  a  priest,  1  Chron.  xiii.  Solomon,  the  king,  built 
a  temple  to  the  Lord,  which  his  father  David  had  only  de- 
signed in  his  thoughts;  and  afterwards  made  an  excellent 
oration  to  the  people  concerning  religion  and  the  worship  of 
God.  And  after  this,  he  removed  Abiathar,  the  high-priest, 
and  substituted  Zadok  in  his  place,  1  Kings  viii.  And  when 
after  this  the  temple  was  wretchedly  ruined  by  the  vice  and 
negligence  of  the  priests,  Hezekiah  the  king  commanded 
it  to  be  cleansed  of  its  rubbish  and  dirt,  the  lamps  to  be 
lighted,  incense  to  be  offered,  and  the  sacred  rites  to  be 
performed  according  to  the  ancient  order;  and  caused  the 
brazen  serpent  that  was  then  irreligiously  worshipped  by 
the  people,  to  be  taken  away  and  reduced  to  dust,  2  Chron. 
xxix.  Jehoshaphat  the  king  overthrew  and  took  away  all 
the  high  places,  and  destroyed  the  groves,  by  which  he 
perceived  the  worship  of  God  was  hindered,  and  the  people 
by  a  private  superstition  diverted  from  attending  the  service 
of  God  in  the  temple,  to  v/hich  they  were  bound  to  go  three 
times  in  the  year,  out  of  all  parts  of  his  kingdom,  2  Chron. 
xvii.  Josiah,  another  king,  diligently  admonished  the  priests 
and  bishops  of  their  duty.  Joash,  the  king,  repressed  the 
luxury  and  insolence  of  the  priests.  Jehu  slew  the  wicked 
false  prophets,  2  Kings  x.  And  that  I  may  trouble  the 
reader  with  no  more  examples  out  of  the  Scriptures,  and 
rather  pass  to  see  and  consider  how  the  church  has  been 
governed  since  the  birth  of  Christ  and  the  publishing  of  the 
gospel :  heretofore  Christian  emperors  called  councils  of 
the  bishops:  Constantinus  called  the  Nicene  council;  The- 
odosius  I.  the  Constantinopolitan;  Theodosius  II.  the  Ephe- 
sian ;   Martianus,  the  Chalcedonian ;   and  when  Iluffinus 


368  Jewell, 

had  alleged  a  synod  as  making  for  him,  his  adversary, 
Jerome,  that  he  might  confute  him,  replied,  Tell  us  what 
emperor  commanded  it  to  be  assembled?  And  he  also, 
in  his  funeral  oration  for  Paula,  a  Roman  lady,  cites  the 
letters  of  the  emperors  who  had  commanded  the  Greek  and 
Roman  bishops  to  meet  at  Rome  for  the  holding  of  a  coun- 
cil. 

11.  It  is  most  certain,  that  for  five  hundred  years  the 
emperors  alone  took  care  of  calling  all  the  general  councils 
and  sacred  meetings,  and  therefore  we  do  now  the  more 
wonder  at  the  unreasonableness  of  the  bishop  of  Rome, 
who,  though  he  knows  that  during  the  subsistence  of  the 
Roman  empire  in  its  greatness,  this  was  ihe  sole  right  of 
the  emperor,  and  that  now  kings  have  succeeded  to  part 
of  the  Csesarean  or  imperial  majesty,  this  right  is  devolved 
to  all  princes  in  common,  yet  has  so  unjustly  usurped  it  to 
himself  alone,  and  thinks  it  sufficient  to  communicate  his 
design  of  holding  a  council  to  the  greatest  prince  in  Chris- 
tendom as  to  his  servant.  But  if  the  modesty  of  Ferdinand 
the  emperor  be  so  great,  perhaps  because  he  does  not  tho- 
roughly understand  the  papal  arts,  that  he  can  digest  this 
injury;  yet  the  pope,  who  pretends  to  so  much  sanctity, 
ought  not  to  have  offered  him  this  affront,  and  thus  to  have 
arrogated  to  himself  another  man's  right. 

12.  But  some  of  his  party  may  reply,  that  the  emperor 
then  called  the  councils,  because  the  bishop  of  Rome  was 
not  then  arrived  to  that  height  of  greatness;  and  yet  he  did 
not  even  then  sit  with  the  bishops,  or  at  all  interpose  his 
authority  in  their  deliberations  and  consultations:  yet,  as 
Theodoret  acquaints  us,  Constantino  the  great  did  not  only 
sit  with  the  bishops,  but  admonished  them  to  determine  the 
controversy  then  depending  out  of  the  prophetic  and  aposto- 
lic writings.  In  this  disputation,  said  the  emperor,  concern- 
ing divine  things,  there  is  set  before  us,  which  we  ought  to 
follow,  the  doctrine  of  the  Holy  Ghost;  for  the  books  of  the 
evangelists  and  apostles,  and  the  oracles  of  the  prophets,  do 
sufficiently  show  us  what  we  ought  to  think  of  the  will  of 
God.  Theodosius,  another  emperor,  not  only  sat  amongst 
the  bishops,  as  Socrates  saith,  but  also  was  moderator  of 
the  dispute,  and  rent  the  papers  of  the  heretics,  and  ap- 
proved the  sentiments  and  doctrine  of  the  catholics.  And 
in  the  council  of  Chalcedon,  the  civil  magistrate,  who  under 
the  emperor  governed  that  council,  condemned  three  bishops, 
Dioscorus,  Juvenalis,  and  Thalassius,  by  his  sentence,  for 


VI.]  Apology.  369 

heretics,  and  gave  judgment  that  they  should  be  deposed 
from  that  degree.  In  the  third,  the  Constantinopolitan 
council,  the  civil  magistrate  not  only  sat  with  the  bishops, 
but  also  subscribed  the  canons  with  them.  We  have  read, 
said  he,  and  subscribed  them. 

In  the  second  council  of  Orange,  the  ambassadors  of  the 
princes,  being  noblemen  themselves,  sat,  and  not  only  voted 
concerning  matters  of  religion,  but  also  subscribed  amongst 
the  bishops  ;  for  thus  it  is  written  in  the  end  of  that  council, 
Petrus  Marcellinus  and  Felix  Liberius,  two  noble  and  illus- 
trious prcetorian  prefects  of  Gaul,  and  patricians,  have  con- 
sented and  subscribed.  Syagrius,  Opilio,  Pantagathus, 
Deodatus,  Cariatho,  and  Marcellus,  honourable  men  and 
magistrates,  have  subscribed.  But  if  the  proetorian  prefects, 
and  patricians,  or  noblemen,  could  then  subscribe  the 
councils,  may  not  emperors  and  kings  do  it  now?  There 
were  no  need  to  prosecute  so  plain  and  apparent  a  point  as 
this  is,  but  that  we  have  to  do  with  a  parcel  of  men  who 
use  to  deny  the  clearest  things,  even  those  things  which  lie 
plain  and  open  before  their  eyes,  out  of  a  contentious  dis- 
position and  desire  of  victory.  The  emperor  Justinian  made 
a  law  for  the  correcting  the  manner  and  curbing  the  inso- 
lence of  the  clergy;  and  although  he  was  a  most  Christian 
and  catholic  emperor,  yet  he  deposed  Sylverius  and  Vigi- 
lius,  two  popes,  successors  of  St.  Peter,  and  vicars  of  Jesus 
Christ,  as  they  are  now  called  I 

13.  And  now  seeing  that  princes  have  employed  their 
authority  upon  bishops,  received  commands  from  God  con- 
cerning religion,  brought  back  the  ark  of  God,  composed 
sacred  hymns  and  psalms,  governed  the  priests,  made  pub- 
lic discourses  concerning  the  worship  of  God,  purged  the 
temple,  demolished  high  places,  burnt  idolatrous  groves ; 
and  have  admonished  the  priests  concerning  their  office, 
and  given  them  laws  of  living,  have  slain  wicked  prophets, 
deposed  bishops,  called  councils  of  bishops,  and  sat  with 
them,  and  taught  them  what  they  should  do;  have  punished 
heretical  bishops,  have  taken  cognizance  of  religion,  sub- 
scribed councils,  and  given  sentence  in  them,  and  done  all 
this,  not  by  the  command  of  another,  but  in  their  own 
names,  and  that  rightly  and  piously; — shall  we  say,  after 
all  this,  that  the  care  of  religion  belongs  not  to  them  ?  or 
that  a  Christian  prince,  who  is  pleased  to  concern  himself 
in  these  things,  acts  ill,  immodestly,  and  wickedly?  In  all 
these  affairs,  the  most  ancient  and  most  Christian  kings  and 
32* 


370  Jewell. 

emperors  have  intermeddled,  and  yet  were  never  accused 
of  impiety  or  immodesty  for  so  doing;  and  will  any  pretend 
to  find  either  more  catholic  princes  or  more  illustrious  ex- 
amples? 

14.  But  now,  if  they  might  do  all  these  things,  though 
they  were  only  civil  princes,  and  governed  their  several 
states;  wherein  have  our  princes  offended,  who,  though 
they  are  in  the  same  authority,  may,  it  seems,  not  do  the 
same  things?  Or,  wherein  consists  the  wonderful  force  of 
their  learning,  wisdom,  and  holiness,  that,  contrary  to  the 
custom  of  all  the  ancient  and  catholic  bishops,  who  have 
heretoibre  deliberated  with  princes  concerning  religion,  they 
should  now  reject  and  exclude  Christian  princes  from  the 
cognizance  of  the  cause  now  depending,  and  from  all  par- 
ticipation and  congress  with  them  in  their  councils?  But 
yet  it  cannot  be  denied  they  have  taken  a  prudent  care  for 
themselves,  and  the  upholding  their  kingdom,  which  they 
foresaw  otherwise  would  soon  have  perished.  For  if  they 
who  are  placed  by  God  in  the  highest  station,  had  once  seen 
and  understood  these  men's  arts ;  that  the  commands  of 
Christ  are  contemned  by  them,  that  the  light  of  the  gospel 
is  obscured  and  extinguished  by  them,  that  they  play 
tricks  with  and  delude  them,  and  shut  up  against  them  the 
entrance  into  the  kingdom  of  God — they  would  never  so  pa- 
tiently have  suffered  themselves  to  be  so  proudly  despised, 
and  injuriously  scorned  and  abused.  But  now,  on  the  other 
hand,  they  have  rendered  all  princes  obnoxious  and  subject 
to  them  by  their  blindness  and  ignorance. 

15.  We,  as  I  said  before,  have  done  nothing  in  the 
changing  of  religion,  either  insolently  or  rashly;  nothing 
but  with  great  deliberation  and  slowly ;  nor  had  we  ever 
thought  of  doing  it,  except  the  will  of  God,  undoubtedly 
and  manifestly  opened  to  us  in  the  most  sacred  Scriptures, 
and  the  necessity  of  our  salvation,  had  compelled  us  so  to 
do.  For  although  we  have  departed  from  that  church, 
which  they  call  the  catholic  church,  and  thereupon  they 
have  kindled  a  great  envy  against  us,  in  them  who  cannot 
well  judge  of  us  ;  yet  it  is  enough  for  us,  and  ought  to  be 
so  to  any  prudent  and  pious  man,  who  considers  seriously  of 
his  salvation,  that  we  have  only  departed  from  that  church 
which  may  err,  which  Christ,  who  cannot  err,  so  long  since 
foretold  should  err,  and  which  we  see  clearly  with  our  eyes 
has  departed  from  the  holy  fathers,  the  apostles,  Christ  him- 
self, and  the  primitive  and  catholic  church.    And  we  have 


VI.]  Apology,  371 

approached,  as  much  as  we  could,  the  church  of  the  apostles, 
and  ancient  catholic  bishops  and  fathers,  which  we  know 
was  yet  a  perfect,  and  as  Tertullian  saith,  an  unspotted 
virgin,  and  not  contaminated  with  any  idolatry  or  great  and 
public  error.  We  have  directed,  not  only  our  doctrine,  but 
also  the  sacraments  and  the  form  of  common  prayer  accor- 
ding to  their  customs  and  ordinances.  And  so  we  have 
only  done  that  which  we  know  Christ  himself  and  all  pious 
and  godly  men  have  in  all  ages  ever  done;  for  we  have 
called  home  religion  which  was  foully  neglected  and  de- 
praved by  them,  to  her  original  and  first  state ;  for  we  con- 
sidered that  the  reformation  of  religion  was  to  be  made  by 
that  which  was  the  first  pattern  of  it ;  for  this  rule  will  ever 
hold  good  against  all  heretics,  saith  the  most  ancient  father 
Tertullian,  That  is  true  which  is  first,  and  that  is  adulte- 
rated and  corrupted  which  is  later.  Irenaeus  often  appeals 
to  the  most  ancient  churches,  who  were  the  nearest  to 
Christ,  and  which  therefore  were  not  at  all  likely  to  have 
erred.  And  why  is  not  that  course  now  taken  also  ?  why 
do  we  not  return  to  a  conformity  with  the  most  ancient 
churches?  Why  cannot  that  be  now  heard  amongst  us, 
which  was  pronounced  in  the  council  of  Nice,  without  the 
least  contradiction  or  opposition  from  so  many  bishops  and 
catholic  fathers;  "  Let  the  old  customs  stand  firm  ?"  When 
Ezra  was  to  rebuild  the  temple,  he  did  not  send  to  Ephesus, 
though  there  was  there  a  most  beautiful  temple  of  Diana, 
which  was  adorned  most  exquisitely ;  and  when  he  was  to 
restore  the  rites  and  ceremonies,  he  did  not  send  to  Rome, 
though  perhaps  he  might  have  heard  there  of  hecatombs,* 
&c.  and  the  ritual  books  of  Numa  Pompilius.  He  thought 
it  was  sufficient  for  him  if  he  set  before  him  as  an  example, 
and  followed  the  ancient  temple  built  by  Solomon,  according 
to  the  prescription  of  God  Almighty,  and  the  ancient  rites 
and  ceremonies  which  God  had  expressly  commanded  Moses. 
When  the  temple  was  rebuilt  by  Ezra,  and  the  people  might 
seem  to  have  a  just  cause  to  rejoice  in  so  very  great  a  bless- 
ing granted  to  them  by  the  great  and  holy  God,  yet  Haggai 
the  prophet  brought  tears  from  all  their  eyes,  because  they 
that  were  yet  living,  and  had  seen  the  structures  of  the 
former  before  it  was  destroyed  by  the  Babylonians,  did  well 
remember  how  far  this  latter  was  from  the  splendour  of  the 

*  Hecatombs,  were  offerings  of  a  hundred  victims.     Jewell  also 
mentions  other  ceremonials  and  rites  used  by  the  ancient  Romans. 


372  Jewell. 

former  temple.  But,  on  the  contrary,  they  would  have 
thought  it  excellently  restored,  if  it  had  answered  the  model, 
and  represented  the  majesty  of  the  old  temple. 

16.  St.  Paul,  that  he  might  reform  the  abuses  of  the 
Lord's  supper,  which  the  Corinthians  began  even  then 
to  corrupt,  proposed  to  them  to  follow  the  institution  of  it 
by  Christ.  That,  saith  he,  have  I  delivered  to  you  which 
I  received  of  the  Lord.  And  Christ,  that  he  might  refute 
the  errors  of  the  pharisees  in  another  case,  sends  them  up 
to  the  beginning.  In  the  beginning,  saith  he,  it  was  not  so. 
And  that  he  might  show  the  sordidness  and  avarice  of  the 
priests.  This,  saith  he,  in  the  beginning  was  a  house  of 
prayer,  that  men  might  pray  to  God  in  it  religiously  and 
purely;  and  so  you  ought  still  to  have  kept  it,  for  it  was 
not  built  to  be  a  den  of  thieves.  So  all  religious  and  ap- 
proved princes  in  Scripture,  are  especially  honoured  with 
this  commendation,  that  they  walked  in  the  ways  of  David 
their  father ;  that  is,  that  they  returned  to  the  original  and 
fountain,  and  restored  religion  to  its  first  integrity.  And  so 
we,  seeing  all  things  perverted  by  them,  and  that  there  was 
nothing  left  in  the  church  of  God  but  miserable  ruins, 
thought  it  was  but  reasonable  to  set  before  us  those  churches 
for  our  example,  which  we  were  sure  had  not  erred,  and 
had  neither  private  masses,  nor  unintelligible  and  barbarous 
prayers,  nor  that  corruption  of  the  holy  rites,  or  other  fool- 
eries. And  desiring  to  restore  the  church  of  God  to  its 
first  integrity,  and  purity,  we  would  not  seek  any  other 
foundation  to  build  upon,  than  what  Avas  laid  by  the  apos- 
tles, that  is,  by  our  Saviour  Jesus  Christ. 

17.  When  therefore  we  had  heard  God  himself  speaking 
to  us  in  his  word,  and  had  seen  and  considered  the  illus- 
trious examples  of  the  ancient  and  primitive  church,  and 
that  the  expectation  of  a  general  council  was  very  uncer- 
tain, and  the  event  that  would  follow  it  much  more  uncertain ; 
and  especially  when  we  had  the  utmost  certainty  what  was 
the  will  of  God,  and  therefore  thought  it  a  sin  to  be  too 
solicitous  and  anxious  what  the  opinion  of  men  might  be — 
after  all  this,  I  say,  we  could  no  longer  deliberate  with  flesh 
and  blood  ;  but  proceeded,  and  have  accordingly  done  that 
which  may  both  lawfully  be  done,  and  which  hath  already 
been  often  done  by  many  pious  men  and  catholic  bishops ; 
that  is,  to  take  care  of  our  own  church  in  a  provincial  synod. 
For  so  we  see  the  ancient  fathers  ever  took  that  course, 


VI.]  Apology.  373 

before  they  came  to  a  general  and  public  council  of  the  whole 
world ;  and  there  are  still  extant  the  canons  made  in  muni- 
cipal or  provincial  councils,  at  Carthage  under  Cyprian,  at 
Ancyra,  Neocaesarea,  and  at  Gangra  also  in  Paphlagonia; 
all  which,  as  some  think,  were  held  before  the  name  of  the 
Nicene  general  council  was  thought  of.  And  in  this  manner, 
without  any  general  council,  by  a  private  dispute,  they  of  old 
opposed  the  Pelagians  and  Donatists.  So,  when  Constantino 
the  emperor  openly  favoured  Auxentius,  a  bishop  of  the 
Arian  party,  Athanasius,  a  most  Christian  bishop,  did  not 
appeal  to  a  general  council,  in  which  he  saw  nothing  could 
be  done,  by  reason  of  the  power  of  the  emperor,  and  the 
great  partiality  and  stiffness  of  the  faction,  but  to  his  own 
clergy  and  people,  that  is,  to  a  provincial  council. 

18.  So  it  was  decreed  in  the  Nicene  council,  that  twice  in 
the  year,  and  in  a  Carthaginian  council,  that  at  least  once  in 
a  year,  meetings  of  the  bishops  should  be  celebrated  in  every 
province,  which  the  council  of  Chalcedon  saith  was  done, 
that  if  any  errors  or  abuses  arose  any  where,  they  might 
presently  and  upon  the  spot  be  extinguished.  And  so  when 
Secundus  and  Palladius  rejected  the  council  of  Aquileia, 
because  it  was  not  a  public  and  general  council,  Ambrose, 
bishop  of  Milan,  replied,  that  it  ought  not  to  seem  new  or 
strange,  if  the  bishops  of  the  west  assembled  in  provincial 
conventions  or  synods;  for  it  had  been  not  seldom  done  by 
the  western  bishops  before,  and  was  very  frequently  by  the 
Greek  bishops.  So  Charles  the  great,  emperor  of  Germany, 
held  a  provincial  council  in  Germany,  for  the  taking  away 
images  out  of  the  church,  against  the  second  Nicene  coun- 
cil, which  had  determined  for  them  ;  nor  is  the  thing  new 
and  unheard  of  in  England  ;  for  we  have  heretofore  had 
many  provincial  synods,  and  have  governed  our  church  by 
our  own  domestic  laws,  without  the  interposition  of  the 
popes  of  Rome,  or  any  other  foreign  bishops  or  churches. 
"W  hat  need  is  there  of  many  words  1  Certainly,  those  greatest 
and  fullest  councils,  of  which  these  men  so  often  glory,  if 
they  be  compared  with  all  the  churches  which  throughout 
the  world  own  and  confess  the  name  of  Christ — what,  I 
pray,  can  they  seem  to  be,  more  than  some  private  councils 
of  the  bishops,  and  a  sort  of  great  provincial  synods?  For 
though  perhaps  Italy,  France,  Spain,  England,  Germany, 
Denmark,  and  Scotland  should  meet ;  yet  Asia,  Greece, 
Armenia,  Persia,  Media,  Mesopotamia,  Egypt,  Ethiopia, 
India,  and  Mauritania,  in  all  which  places  there  are  many 


374  Jeicell. 

Christians  and  bishops,  would  yet  be  absent ;  and  how  could 
such  a  council  as  this,  ever  be  reputed  a  general  council  by 
any  understanding  man  ?  And  when  so  nnany  and  such 
considerable  parts  of  the  world  are  absent,  how  can  they 
pretend  to  have  the  consent  of  the  whole  world  1  or  what 
kind  of  council  was  the  last  at  Trent,  or  how  could  it  in  any 
sense  be  said  to  be  general,  when  only  forty  bishops  met 
there,  out  of  all  the  Christian  kingdoms  in  Europe,  and  some 
of  them  too  were  so  very  eloquent,  that  it  had  been  fit  to 
send  them  to  the  grammar-schools  again  ;  and  so  learned, 
that  they  had  never  in  all  their  lives  read  the  Bible  over? 

But  be  these  things  as  they  will,  the  truth  of  the  gospel  of 
Jesus  Christ  depends  not  upon  general  councils,  nor,  as  St. 
Paul  saith,  1  Cor.  iv.  3.  upon  man's  judgment.  But  if  they 
who  ought  to  take  care  of  the  church  will  not  understand, 
and  will  be  wanting  to  their  duty,  and  will  harden  their 
hearts  against  God  and  against  his  Christ,  and  still  go  on  to 
pervert  the  direct  and  straight  ways  of  the  Lord,  God  will 
make  the  stones  to  cry  out,  and  endow  infants  with  an  ora- 
torical eloquence,  that  there  may  ever  be  some  to  confute 
their  shams;  for  God  can  protect  and  enlarge  his  church, 
not  only  without  help,  but  against  the  opposition  of  councils. 
There  are  many  devices  in  man's  heart,  saith  Solomon, 
Prov.  xix.  21.  but  the  council  of  the  Lord  that  shall  stand; 
for  there  is  neither  wisdom,  nor  prudence,  nor  counsel 
against  the  Lord  ;  for,  saith  Hilary,  "  Those  things  that 
are  set  up  by  human  industry,  do  not  continue  long  ;  the 
church  was  otherwise  built,  and  must  be  preserved  by  other 
means;  for  she  was  built  upon  the  foundations  of  the  apos- 
tles and  prophets,  and  is  fixed  and  cemented  together  by  one 
corner-stone,  Jesus  Christ." 

18.  Very  elegant,  and  to  our  times  most  seasonable,  are 
the  words  of  Jerome :  "  As  often  as  the  devil  lulls  any 
asleep  with  the  sweet  blandishments  of  his  syrens,  the  Holy 
Scriptures  never  fail  to  awaken  them  with,  Awake,  thou  that 
sleepest,  and  arise  from  the  dead,  and  Christ  shall  give  thee 
light,  Eph.  V.  14.  At  the  coming  of  Christ,  and  of  the 
word  of  God,  and  of  the  ecclesiastical  doctrine,  when  the 
time  of  the  ruin  of  Nineveh,  that  beautiful  harlot,  is  come, 
then  shall  the  people  awake,  who  had  before  been  lulled 
asleep  under  their  former  teachers,  and  they  shall  pass  to 
the  mountains  of  the  Scriptures.  There  shall  they  find  the 
mountains  of  Moses,  and  Joshua  the  son  of  Nun  ;  the 
mountains  of  the  prophets,  and  the  mountains  of  the  New 


VI.]  Apology,  375 

Testament,  the  apostles  and  evangelists;  and  when  the 
people  are  fled  to  these  mountains,  and  are  exercised  in 
the  reading  of  them,  though  they  find  no  teacher,  for  the 
harvest  shall  be  great,  and  the  labourers  few,  yet  the  in- 
dustry of  the  people  shall  be  approved,  in  that  they  have 
fled  to  these  mountains,  and  the  negligence  of  their  teachers 
shall  be  reprehended." 

Thus  hath  Jerome  written  so  very  plainly,  that  here  is 
no  need  of  an  interpreter,  and  with  so  great  a  congruity  to 
the  events  which  have  happened  in  our  times,  that  it  looks 
as  if  he  had  designed  to  ibretel  and  describe  to  us,  with  a 
prophetic  spirit,  the  whole  state  of  our  times,  the  ruin  of 
that  richly-adorned  Babylonish  harlot,  and  the  reformation 
of  the  church  of  God,  the  blindness  and  negligence  of  the 
bishops,  and  the  alacrity  and  zeal  of  the  people.  For  who 
can  be  so  blind,  as  not  to  see  that  these  were  the  masters, 
who,  as  Jerome  saith,  led  the  people  into  error,  and  stupe- 
fied them  in  it  ?  or,  that  Rome,  their  Nineveh,  which  was 
once  painted  with  the  most  lively  colours,  is  not  now  better 
known  and  less  valued;  or,  that  pious  men,  being  now  as 
it  were  awakened  out  of  a  deep  sleep,  have  betaken 
themselves  to  the  mountains  of  the  Scriptures,  the  word  of 
God,  and  the  light  of  the  gospel,  without  ever  expecting  the 
counsels  of  such  teachers  as  these? 

19.  But  without  the  pope's  consent  at  least,  some  may 
think,  these  things  ought  not  to  have  been  attempted,  be- 
cause, say  they,  he  is  the  bond  that  unites  the  Christian 
society;  he  is  that  one  priest,  whom  God  means  in  Deute- 
ronomy, from  whom  counsel  was  to  be  expected  in  all  difli- 
cult  cases,  and  from  whom  the  judgment  of  truth  was  to 
be  fetched;  and  if  any  man  should  dare  to  disobey  him,  he 
was  to  be  put  to  death  in  the  sight  of  his  brethren;  and 
whatsoever  he  doeth,  he  can  be  judged  by  no  mortal  man; 
that  as  Christ  reigns  in  heaven,  so  he  rules  on  earth;  that 
he  can  do  whatever  Christ  or  God  himself  can  do;  that  his 
consistory  and  Christ's  are  one  and  the  same;  that  without 
him  there  is  no  faith,  no  hope,  no  church;  that  he  who  for- 
sakes him,  rejects  his  own  salvation. 

For  thus  the  canonists,  the  flatterers  of  the  pope,  write 
not  very  modestly  of  him,  for  they  could  scarcely  say  more, 
and  certainly  not  greater  things,  of  Christ  himself  As  for 
us,  we  have  not  forsaken  the  pope  for  any  human  pleasure 
or  worldly  profit,  and  we  wish  rather,  he  would  so  conduct 
himself,  that  there  should  be  no  need  of  a  departure  from 


376  Jewell. 

him:  but  so  it  was,  that  except  we  left  him,  there  was  no 
coming  to  Christ;  nor  will  he  now  enter  a  league  with  us 
upon  any  other  terms  than  those  proposed  by  Nahash,  king 
of  Ammon,  to  the  men  of  Jabesh  Gilead,  that  he  may  thrust 
out  all  our  right  eyes,  1  Sam.  xi.  2.  for  he  will  deprive  us 
of  the  Holy  Scriptures,  the  gospel  of  our  salvation,  and 
of  all  that  hope  which  we  have  in  Christ  Jesus;  for  upon 
other  conditions  no  peace  with  him  can  be  had. 

20.  And  as  to  that  which  so  many  of  them  accustom 
themselves  to  extol  so  very  much — that  the  pope  only  is  St. 
Peter's  successor — as  if  upon  that  account  he  always  carried 
the  Holy  Ghost  in  his  bosom,  and  so  could  not  err,  it  is  an 
airy  and  a  silly  pretence.  The  grace  of  God  is  promised 
to  pious  souls,  and  to  those  that  fear  God,  and  is  not  affixed 
to  chairs  and  successions.  "  Riches,"  saith  Jerome,  "  may 
render  one  bishop  more  powerful  than  another;  but  yet  all 
bishops,  whatever  they  are,  are  the  successors  of  the  apos- 
tles." But  if  the  place  and  inauguration  be  what  they  so 
much  rely  on,  Manasses  succeeded  David,  and  Caiaphas, 
Aaron;  and  an  idol  has  often  stood  in  the  house  of  God. 
Long  since,  one  Archidamus,  a  Lacedemonian,  made  a 
mighty  boasting  that  he  was  descended  from  Hercules. 
One  Nicostratus  chastised  his  insolence,  by  telling  him  it 
did  not  seem  probable  that  he  could  be  descended  from 
Hercules,  because  Hercules  made  it  his  business  to  rid  the 
world  of  bad  men,  but,  saith  he,  you  make  all  the  good 
men  you  can  become  bad.  And  when  the  pharisees  boasted 
of  their  succession  and  lineage,  that  they  were  of  the  blood 
of  Abraham,  Christ  replied,  "  Ye  seek  to  kill  me,  a  man 
that  hath  told  you  the  truth  which  I  have  heard  of  God ; 
this  did  not  Abraham;  ye  are  of  your  father  the  devil,  and 
the  lusts  of  your  father  ye  will  do,"  John  viii.  40.  44. 

But  now  suppose  we  should  grant  something  to  succes« 
sions,  does  the  pope  only  succeed  St.  Peter?  Tn  what 
thing?  in  what  religion?  in  what  function?  in  what  part 
of  his  life?  what  one  thing  ever  had  St.  Peter  like  the  pope, 
or  the  pope  like  St.  Peter,  unless  they  will  say,  that  when 
St.  Peter  was  at  Rome,  he  never  taught  the  gospel,  he 
never  fed  the  flock ;  that  he  took  away  the  keys  of  the 
kingdom  of  heaven,  hid  his  Lord's  treasure,  that  he  only 
sat  in  the  Lateran,  and  with  his  finger  pointed  out  all  the 
spaces  of  purgatory,  and  the  several  sorts  of  pains  there; 
presently,  and  at  his  pleasure,  dismissed  some  souls  for 
money,  and  sent  other  miserable  souls  into  torture;  that 


VI.]  Apology.  377 

he  taught  them  the  use  of  private  masses,  which  might  be 
mumbled  over  in  every  corner;  that  he  muttered  the  sacred 
mysteries  in  a  soft  low  voice,  and  in  a  strange  language; 
that  he  hanged  up  the  eucharist,  or  consecrated  bread,  in 
every  church,  and  enshrined  it  on  every  altar,  and  carried 
it  before  him  wherever  he  went  on  an  ambling  jennet,  with 
lights  and  bells;  that  he  consecrated  oil,  wax,  wool,  bells, 
chalices,  temples,  and  altars,  with  his  sacred  breath;  that 
he  sold  jubilees,  graces,  immunities,  expectancies,  preven- 
tions, first  fruits,  palls,  the  use  of  palls,  bulls,  indulgences, 
and  pardons;  that  he  called  himself  the  head  of  the  church, 
the  high  priest,  the  bishop  of  bishops,  and  the  only  most 
holy;  that  he  usurped  authority  over  other  churches;  that 
he  exempted  himself  from  all  civil  power;  that  he  made 
wars,  set  discord  amongst  princes;  that  he  was  carried 
upon  the  shoulders  of  noblemen  in  a  gilded  chair,  with  a 
triple  crown  full  of  labels  or  tassels,  with  a  Persian  gallan* 
try,  adorned  with  a  royal  sceptre,  and  a  golden  diadem 
glittering  with  jewels.  Did  St.  Peter  heretofore  do  all  these 
things  at  Rome,  and,  as  it  were,  from  hand  to  hand  deliver 
ihem  down  to  his  successors?  for  all  these  things  are  now 
done  at  Rome,  and  that  in  such  manner  as  if  nothing  else 
ought  to  be  done. 

21.  Unless  perhaps  they  would  be  better  pleased  with 
turning  the  table,  and  saying,  that  the  pope  does  all  those 
things  which  we  know  heretofore  St.  Peter  did;  that  he 
travels  into  all  countries,  preaches  the  gospel,  not  only 
publicly,  but  privately  from  house  to  house;  that  he  insists 
opportunely  and  inopportunely,  in  season  and  out  of  sea- 
son; that  he  does  the  work  of  an  evangelist,  and  performs 
the  ministry  of  Christ;  that  he  is  the  watchman  of  the  house 
of  Israel;  that  he  receives  the  oracles  and  word  of  God, 
and  delivers  them,  as  he  received  them,  to  the  people;  that 
he  is  the  salt  of  the  earth,  the  light  of  the  world;  that  he 
feeds  not  himself;  but  the  flock;  that  he  does  not  entangle 
himself  with  the  civil  afliiirs  of  this  life;  that  he  does  not 
exercise  lordship  and  dominion  over  the  people  of  the  Lord  ; 
that  he  does  not  seek  to  be  ministered  to  by  others;  but 
rather  that  he  may  minister  to  others.  That  he  thinks,  with 
St.  Peter,  that  all  bishops  are  his  companions  and  equals;* 
that  he  submits  himself  to  princes,  as  to  them  that  are  sent 

*  1  Pet.  V.  i.  St.  Peter  there  styles  himself,  "  Your  fellow  presby- 
ter." 

JEWELL.  33 


378  Jewell. 

by  God;  that  he  renders  to  Csesar  the  things  that  are  Cae- 
sar's, and,  which  all  the  ancient  bishops  of  Rome  without 
exception  have  done,  calls  the  emperor  his  lord.  Now, 
unless  the  pope  at  this  day  do  these  things,  or  that  St.  Pe- 
ter did  the  others  which  we  have  set  forth  in  the  foregoing 
paragraph,  there  seems  to  be  no  reason  why  he  should  so 
strangely  value  himself  upon  the  account,  either  of  St.  Pe- 
ter's name  or  succession. 

22.  There  is  much  less  cause  for  them  to  complain  so 
dreadfully  as  they  do,  of  our  departure  from  them,  and  to 
recall  us  back  again  to  their  society  and  faith.  There  is 
a  story,  that  one  Cobilon,  a  Lacedemonian,  being  sent  to 
make  a  league  with  the  king  of  Persia,  and  finding  by 
chance  his  courtiers  playing  at  dice,  he  returned  forthwith, 
without  despatching  or  mentioning  the  business  he  came 
about.  Being  examined  upon  his  return  home,  why  he 
had  not  executed  the  public  commission  they  had  given 
him ;  he  replied,  that  it  seemed  to  him  to  be  a  great  dis- 
honour to  their  commonwealth,  if  he  had  made  an  alliance 
with  a  parcel  of  dicers.  Now,  if  we  should  return  to  the 
pope  and  the  popish  errors,  and  make  a  league,  not  only 
with  dicers,  but  with  men  infinitely  more  debauched,  it 
would  not  only  bring  an  ill  report  upon  our  fame  and  re- 
putation, but  would  be  pernicious  and  destructive  to  us,  by 
incensing  the  wrath  of  God  against  us,  and  burdening  and 
wasting  our  consciences.  For  we  have  only  left  him, 
who  we  saw  had  for  many  ages  blinded  the  nations  of 
the  earth,  and  departed  from  him  who  with  too  much  inso- 
lence pretends  that  he  cannot  err,  and  that  whatever  he 
does,  he  cannot  be  judged  by  any  mortal  man,  no,  not  by 
kings  nor  emperors,  nor  all  the  clergy,  nor  all  the  people, 
though  he  should  carry  a  thousand  souls  with  him  to  hell 
— from  him  who  assumed  dominion  not  only  over  men, 
but  over  the  angels  of  God,  commanding  them,  when  he 
pleased,  to  go  and  come,  and  carry  souls  to  purgatory,  and 
bring  them  back  again,  as  his  holiness  thought  fit ;  whom 
Gregory  the  great  styled  plainly  the  forerunner  and  har- 
binger of  antichrist,  and  an  apostate  from  the  faith;  from 
whom  those  champions,  who  now  so  vigorously  oppose  the 
gospel,  and  that  truth  they  are  very  well  satisfied  of,  have 
every  man  of  them  heretofore  fallen,  and  would  now  again 
freely  and  willingly  leave  him,  if  the  note  and  shame  of 
being  thought  too  inconstant,  and  their  credits  with  the 


VI.]  Apology.  379 

people,  did  not  hinder  them  from  it.*  Lastly,  we  have 
departed  from  him  to  whom  we  were  no  way  bound,  and 
who  hath  nothing  to  pretend  for  our  submission  to  him; 
but  I  know  not  what  genius  of  the  place  and  the  succession 
he  possesseth. 

23.  And  we,  of  all  the  nations  in  Christendom,  have  had 
the  greatest  reason  to  desert  the  pope.  For  our  kin^s,  even 
those  who  followed  the  faith  and  authority  of  the  bishops 
of  Rome,  with  the  utmost  observance  and  deference,  a  lono- 
time  since,  sufficiently  felt  the  weight  of  their  yoke,  and 
groaned  under  the  tyranny  of  the  papal  kingdom.  For  the 
Roman  bishops  plucked  the  diadem  from  off  the  head  of 
our  Henry  II.  and  compelled  him  to  wait  upon  their  legate 
in  a  private  habit,  without  any  of  the  ensigns  of  majesty, 
that  he  might  be  exposed  to  the  contempt  of  all  his  subjects. 
And  another  bishop  of  Rome  armed  against  king  John,  an- 
other of  our  princes,  the  bishops  and  monks,  and  some  part 
of  the  nobility,  and  absolved  all  his  subjects  from  the  oath 
of  allegiance  which  they  had  taken  to  him,  and  at  last,  by 
the  highest  impiety,  not  only  deprived  him  of  his  kingdom, 
but  his  life.  And  they  wounded  Henry  VIII.  with  their 
curses  and  excommunications,  and  stirred  up  against  him 
sometimes  the  emperor,  and  sometimes  the  king  of  France, 
and,  as  much  as  in  them  lay,  exposed  our  kingdom  to  be  a 
prey  and  a  booty  to  them;  like  a  company  of  silly  men  as 
they  were,  to  think  so  great  a  prince  would  be  frighted 
with  vizors  and  rattles,  or  that  so  great  a  kingdom  could 
be  devoured  at  one  mouthful.  And,  as  if  all  this  had  not 
been  enough,  they  would  needs  make  England  a  tributary 
province,  and  yearly  most  unjustly  exacted  a  considerable 
revenue  out  of  it — so  much  has  the  friendship  of  the  city 
of  Rome  cost  us. 

Now,  if  they  extorted  these  great  advantages  from  us  by 
impostures  and  ill  arts,  there  is  no  reason  why  we  should 
not  by  good  methods  and  laws  recover  them  back  again. 
But  if,  on  the  other  side,  our  kings,  induced  by  an  opinion 
of  their  simulated  holiness,  in  the  darkness  of  those  times 
freely  bestowed  these  things  on  them,  upon  the  account  of 

*  See  Jewell's  Letters  to  P.  Martyr.  Jewell  in  this  place  refers 
to  several  English  bishops  who  had  been  Protestants  in  the  reign  of 
Edward  the  sixth,  and  turning  papists  again  in  the  reign  of  queen 
Mary,  were  ashamed  to  take  a  third  turn  now  in  the  reign  of  queen 
Elizabeth,  and  so  not  only  stiffly  persisted  now  in  popery,  but  were 
more  clamorous  against  the  Reformation  than  others  were. 


380  Jewell. 

religion,  there  is  now  very  good  reason  that  our  latter  kings, 
having  discovered  the  errors  of  their  ancestors,  should  take 
them  away  again,  they  being  possessed  of  the  same  power 
with  the  former  kings;  for  every  donation  becomes  void, 
when  it  is  no  longer  approved  by  the  will  of  the  giver; 
but  it  can  never  seem  a  will,  which  is  clouded  and  impeded 
by  error. 

THE  CONCLUSION. 

1.  Thus  I  have  acquainted  thee,  my  reader,  that  it  is  no 
new  nor  strange  thing,  to  see  the  Christian  religion  in  these 
days,  upon  its  restitution  and  revival  in  the  world,  enter- 
tained with  slanders  and  reproaches,  for  the  same  things 
happened  to  Christ  himself  and  his  apostles.  And  yet,  lest 
thou  shouldest  be  misled  and  imposed  upon  by  these  clam- 
ours of  our  adversaries,  we  have  represented  to  thee  what 
the  whole  manner  of  our  religion  is;  what  we  believe  con- 
cerning God  the  Father,  concerning  his  only  Son  Jesus 
Christ,  and  concerning  the  Holy  Ghost;  what  our  opinion 
is  concerning  the  church,  the  sacraments,  the  ministry,  the 
Holy  Scriptures,  the  ceremonies  of  the  church,  and  all  the 
other  parts  of  the  Christian  religion.  We  have  declared 
also,  that  we  detest,  as  pernicious  to  the  souls  of  men,  and 
as  plagues,  all  those  ancient  heresies  that  have  been  con- 
demned by  the  old  councils  and  Holy  Scriptures;  that  we 
have  reduced  into  practice  again,  as  much  as  we  can  possi- 
bly, the  ecclesiastical  discipline,  which  our  adversaries  had 
much  weakened;  and  that  we  punish  all  licentious  courses 
of  life  and  debauchery  in  manners,  by  our  ancient  and  es- 
tablished laws,  and  that  with  as  much  severity  as  is  fit  and 
possible;  that  we  preserve  all  kingdoms  in  the  same  stale 
we  found  them,  without  any  diminution  or  mutation,  and 
preserve  the  majesty  of  our  princes  entire  as  much  as  we 
can  possibly.  Also  that  we  have  departed  from  that  church, 
which  they  had  made  a  den  of  thieves,  in  which  they  had 
left  nothing  sound  or  like  a  church,  and  which  they  them- 
selves confessed  to  have  erred  in  many  things,  as  Lot  left 
Sodom,  or  Abraham  Chaldea,  not  out  of  contention,  but  out 
of  obedience  to  God;  and  have  sought  the  certain  way  of 
religion  out  of  the  sacred  Scriptures,  which  we  know  cannot 
deceive  us,  and  have  returned  to  the  primitive  church  of  the 
ancient  fathers  and  apostles,  that  is,  to  the  beginning  and 
first  rise  of  the  church,  as  to  the  proper  fountain. 


VI.]  Apology.  381 

2.  That  we  have  not  indeed  expected  the  authority  or 
consent  of  the  council  of  Trent,  in  which  we  saw  nothing 
was  managed  well  and  regularly;  where  all  that  entered 
took  an  oath  to  one  man;  where  the  ambassadors  of  our 
princes  were  despised  and  illtreated ;  where  none  of  our  di- 
vines could  be  heard  ;  where  partiality  and  ambition  openly 
carried  all  things;  and  according  to  the  practiceof  the  holy 
fathers,  and  the  customs  of  our  own  ancestors,  we  have  re- 
formed our  churches  in  a  provincial  synod;  and  according 
to  our  duty  we  have  cast  off  the  yoke  and  tyranny  of  the 
bishop  of  Rome,  who  had  no  just  authority  over  us,  nor 
was  like  either  Christ  or  St.  Peter,  or  the  apostles,  or  indeed 
like  a  bishop  in  any  thing.  Lastly,  we  do  all  agree 
amongst  ourselves,  in  all  the  doctrines  and  points  of  the 
Christian  religion,  and  do  with  one  spirit  and  one  mouth 
worship  God,  the  Father  of  our  Lord  Jesus  Christ. 

3.  Wherefore,  O  Christian  and  pious  reader,  now  thou 
seest  the  reasons  and  causes  of  the  reformation  of  religion 
with  us,  and  our  departure  from  them,  thou  oughtest  not  to 
wonder  that  we  should  rather  choose  to  obey  our  Saviour 
than  men.  St.  Paul  hath  admonished  us,  Rom.  xvi.  17, 
18.  that  "we  should  not  be  carried  away  with  every  wind  of 
false  doctrine,"  and  especially  that  we  should  mark  them 
which  cause  divisions  and  offences  contrary  to  the  doctrine 
which  we  have  learned,  and  avoid  them;  for  they  that  are 
such,  serve  not  our  Lord  Jesus  Christ,  but  their  own  belly, 
and  by  good  words  and  fair  speeches  deceive  the  hearts  of 
the  simple.  Their  impostures  accordingly,  like  bats  and 
owls,  do  now  sometime  since  begin  to  fly  and  steal  away 
before  the  rising  sun,  and  cannot  endure  the  light  of  the 
gospel ;  and  although  they  were  in  some  sense  built  and 
heaped  almost  up  to  heaven,  yet  they  sink  down  into  ruins 
of  their  own  accord ;  for  thou  oughtest  not  to  think  that 
those  things  happened  accidentally  or  by  chance.  It  was 
certainly  the  will  of  God,  that  in  these  times  the  gospel  of 
Jesus  Christ  should,  in  defiance  of  all  opposition,  be  spread 
abroad  in  the  world  ;  and  therefore  men,  being  moved  by 
the  word  of  God,  freely  betook  themselves  to  the  doctrine 
of  Christ ;  and  as  for  us  we  sought  neither  riches  nor  plea- 
sure, nor  ease,  by  this  change ;  for  our  adversaries  abound 
in  all  these,  and  we  had  a  much  larger  share  of  them,  whilst 
we  continued  with  them. 

4.    Nor  do  we  decline  concord  and  peace   with    men, 
but  yet  we  will  not  continue  in  a  state  of  war  with  God,  that 
33* 


Jewell. 

we  might  have  peace  with  men.  "  The  name  of  peace," 
saith  Hilary,  "  is  pleasant,  but  then  peace  and  servitude 
are  not  the  same  thing;  for  if,  according  to  their  desire,  the 
name  of  Christ  should  be  suppressed,  the  truth  of  the  gospel 
betrayed,  their  wicked  errors  be  dissembled,  the  eyes  of 
Christian  men  be  deluded,  and  a  plain  and  apparent  conspi- 
racy be  carried  on  against  God  himself;  this  is  not  peace 
but  the  conditions  of  a  most  base  slavery."  "There  is," 
Nazianzen  saith,  '*  an  unprofitable  peace,  and  there  is  a 
useful  sort  of  discord;  for  we  must  pursue  peace  with  con- 
ditions as  far  as  is  lawful,  and  in  us  lieth!"  and  unless 
these  limitations  may  attend  it,  Christ  himself  came  not  to 
bring  peace  into  the  world,  but  a  sword. 

5.  Wherefore  if  the  pope  does  indeed  desire  we  should  be 
reconciled  to  him,  he  ought  first  to  reconcile  himself  to  God ; 
for,  as  Cyprian  saith,  "  Schisms  arise  from  hence,  that  the 
head  is  not  sought,  and  a  return  is  not  made  to  the  fountain 
of  the  Holy  Scriptures,  and  the  precepts  of  our  heavenly 
Master  are  not  kept ;  for  else,  it  is  not  peace,  but  war ;  nei- 
ther can  any  man  be  united  to  the  church,  who  is  separated 
from  the  gospel."  But  these  men  with  whom  we  are  con- 
cerned, do  use  to  make  a  base  gain  by  the  name  of  peace; 
for  the  peace  they  seek  is  only  a  peace  of  idle  bellies;  for  all 
these  controversies  betwixt  us  and  them  might  with  great 
facility  be  ended,  if  ambition,  gluttony,  and  luxuries  did  not 
hinder  it;  and  from  hence  proceed  all  their  tears;  their 
souls  are  in  their  dishes,  and  all  their  loud  clamours  and  noise 
are  only  that  they  may  basely  and  wickedly  keep  what  they 
have  acquired  knavishly. 

6.  In  these  times  the  pardoners,  dataries,  collectors,  and 
pimps  of  the  court  of  Rome  make  the  greatest  complaints 
against  us,  who,  with  others  of  their  trade,  think  that  great 
gain  is  godliness,  and  serve  not  our  Lord  Jesus  Christ,  but 
their  own  bellies;  for  in  the  foregoing  ages  this  sort  of  men 
had  a  very  profitable  employment ;  but  now  whatever  is 
gained  to  Christ,  turns,  as  they  think,  to  their  loss.  Yea, 
his  holiness  too  complains  sadly,  that  piety  is  grown  cold, 
and  his  revenue  is  become  much  smaller  than  heretofore  it 
was  ;  and  therefore  the  "  good  man"  does  his  utmost  to 
make  us  hated,  loads  us  with  reproaches,  and  condemns  us 
for  heretics,  without  any  mercy,  that  they  who  know  not  the 
real  cause  of  all  this,  may  thereby  be  induced  to  believe  us 
the  very  worst  of  men.  And  yet  in  the  interim  we  are  not 
therefore  ashamed,  nor  indeed  ought  we  to  be  so,  of  the 


VI.]  Apology.  383 

gospel  of  Jesus  Christ,  because  we  esteem  the  glory  of  God 
more  than  the  good  opinion  of  men.  We  know  that  all  we 
teach  is  true,  and  we  cannot  offer  violence  to  our  own  con- 
sciences, nor  give  testimony  against  God  ;  for  if  we  deny 
any  part  of  the  gospel  of  Jesus  Christ  before  men,  he  will 
in  like  manner  deny  us  before  his  Father ;  and  if  there  be 
any  that  will  be  offended,  and  cannot  bear  the  doctrine  of 
Christ,  they  are  blind,  and  the  leaders  of  the  blind;  but  the 
truth  is  still  to  be  preached  and  owned,  and  we  must  pa- 
tiently expect  the  judgment  of  God. 

7.  And  in  the  interim  our  adversaries  should  do  well  to 
bethink  themselves  seriously  of  their  own  salvation,  and  to 
put  an  end  to  their  raging  hatred  and  persecution  of  the 
gospel  of  the  Son  of  God,  that  at  last  they  may  not  find  him 
the  vindicator  and  avenger  of  his  own  cause  ;  for  God  will 
not  be  had  in  derision;  and  men,  too,  now  see  what  is 
doing;  that  the  flame,  the  more  it  is  repressed,  with  so  much 
the  greater  violence  it  breaks  out  again,  and  displays  itself. 
Their  infidelity  and  unbelief  shall  never  be  able  to  frustrate 
o-r  put  a  stop  to  the  faith  of  God;  and  if  they  shall  still  per- 
sist in  the  hardness  of  their  hearts,  and  refuse  to  receive  the 
gospel  of  Jesus  Christ,  the  publicans  and  the  harlots  shall 
go  into  the  kingdom  of  God  before  them,  Matt.  xxi.  31. 

The  God  and  Father  of  our  Lord  Jesus  Christ  open  all  their 

eyes,  that  they  may  see  that  blessed  hope  to  which  they 

are  called,  that  we  may  altogether  glorify  the  only 

true  God  and  Jesus  Christ,  whom  he  hath 

sent  down  to  us  from  heaven;  to  whom 

with    the    Father    and    the    Holy 

Spirit,  be  rendered  all  honour 

and  glory  to  all  eternity. 

Amen.     Amen. 


EXTRACTS 

FROM 

BISHOP  JEWELL'S  DEFENCE 

OF 

THE  APOLOGY, 

IN 

ANSWER    TO    HARDING    THE   JESUIT. 


Bishop  Jewell  conducted  the  controversy  with  Harding 
with  the  utmost  fairness  on  his  part  {see  his  life).  His 
Defence  is  arranged  in  the  following  manner — First  an 
extract  is  given  from  the  Apology  itself;  then  Harding^  s 
objections  to  that  portion  are  printed  in  a  different  type; 
then  follows  JewelVs  reply  to  Harding'' s  objections,  also  in 
a  different  type,  with  distinct  references  to  all  the  passages 
he  cites,  which  he  quotes  from  the  originals,  adding  trans- 
lations of  the  same. 

This  masterly  work  extends  to  7  50  folio  pages,  and  fur- 
nishes information  upon  almost  every  subject  connected  with, 
the  church  of  Rome.  A  few  extracts  are  here  given,  although 
the  controversial  nature  of  the  work  deprives  many  pas- 
sages of  much  of  their  interest  when  printed  separately. 


THE  FATHERS  AND  THE  SCRIPTURES. 

Fain  would  Mr.  Harding  have  his  reader  believe  that  we 
utterly  despise  all  holy  fathers.  But  we  despise  them  not, 
Mr.  Harding,  as  may  partly  appear  by  that  we  have  already 
said.  We  read  their  works,  we  reverence  them,  we  give 
God  thanks  for  them,  we  call  them  the  pillars,  the  lights, 
the  fathers  of  God's  church;  we  despise  them  not.  This 
thing  only  we  say.  Were  their  learning  and  holiness  ever  so 
great,  yet  are  they  not  equal  in  credit  with  the  Scriptures  of 
God. 

Thus  also  saith  Augustine,  "We  offer  no  wrong  to  St. 
Cyprian,  when  we  sever  any  his  letters  or  writings  from  the 
canonical  authority  of  the  Holy  Scriptures."  And  again, 
joining  all  the  doctors  and  fathers  together,  he  saith  thus, 
"  Instead  of  all  these  learned  fathers,  or  rather  above  them 
all,  Paul  the  apostle  comes  to  my  mind;  to  him  I  run,  to 
him  I  appeal  from  all  manner  of  writers,  doctors  and  fathers, 
that  think  otherwise." 

384 


The  Fathers  and  the  Scriptures.  385 

So  likewise  Jerome,  "  I  think    that  the  ancient  father 
Origen,  in  respect  of  his  learning,  may  be  read  sometimes, 
as  Tertullian,  Novatus,  Arnobius,  Apollinarius,  and  sundry- 
other  ecclesiastical  writers,  as  well  Greek  as  Latin,  that  in 
them  we  may  lake  the  good,  and  flee  the  contrary."    Of  this 
judgment    w^ere  Augustine,    Jerome,   and    sundry  others, 
whose  words  for  shortness  I  pass  over,  yet  were  they  not 
therefore  condemned  as  despisers  of  the  holy  learned  fathers. 
We  remove  you  not,  as  you  say,  from  your  hold,  Mr. 
Harding.     This  is  nothing  else  but  a  courage  of  your  coun- 
tenance. The  fathers  you  speak  of  are  against  you.  I  trust  it 
appears  already  by  your  former  writings,  that  in  the  special 
cases  that  lie  between  us,  you  have  but  ^e\\  fathers  to  hold  by. 
You  say,  we  evermore  call  you  to  the  Scriptures.     This 
fault,  I  hope,  is  not  so  heinous.     Christ  hath  commanded  us 
so  to  do.  Search  ye,  saith  Christ,  the  Scriptures,  John  v.  And 
Hilary  saith  unto  the  emperor  Constantius,  "  Doth  your  ma- 
jesty seek  the  faith?  Hear  it  then,  not  out  of  any  new  scrolls, 
but  out  of  the  books  of  God."    He  is  rather  to  be  suspected 
that  flies  the  light,  and  will  not  be  judged  by  the  Scriptures. 
When  the  Scriptures  are  dark  and  doubtful,  and  are  al- 
leged of  both  parts,  then  ye  say  ye  refuse  not  the  umpire- 
ship  and  judgment  of  the  Holy  Ghost.    But  ye  add  farther, 
the  Holy  Ghost  is  promised  only  to  the  church.     Now,  by 
your  opinion  there  is  no  church  but  the  church  of  Rome; 
and  the  church  of  Rome  is  no  church  without  the  pope. 
For  one  of  your  great  doctors  saith,    "  The  pope's  only 
power  passeth  all  the  power  of  the  whole  church  besides." 
And  another  like  doctor  saith,  "  The  pope  by  power  and 
virtue  is  the  whole  church."     And  thus  your  reason  goes 
round  about,  from  the  first  to  the  last; — therefore,  there  is 
neither  Holy  Ghost,  nor  interpretation  or  sense  of  the  Scrip- 
tures, but  only  in  the  pope.     This  is  the  sum  of  the  whole, 
which  being  granted,  what  should  a  man  seek  any  further? 
The  whole  matter  is  at  an  end. 

It  is  true,  as  the  Scriptures  were  written  by  the  Spirit  of 
God,  so  must  they  be  expounded  by  the  same.  For  without 
that  Spirit,  we  have  neither  ears  to  hear,  nor  eyes  to  see;  it 
is  that  Spirit  who  openeth,  and  no  man  shutteth;  the  same 
shutteth,  and  no  man  openeth.  The  same  Spirit  prepared 
and  opened  the  silk  woman's  heart,  that  she  should  give  ear 
to,  and  consider  the  things  that  were  spoken  by  St,  Paul, 
Acts  xvi.  And  in  respect  of  this  Spirit  the  prophet  Isaiah 
saith,  They  shall  be  all  taught  of  God. 


386  Jewell. — Defence  of  the  Apology. 

But  God  hath  not  bound  himself  that  this  Spirit  should 
evermore  dwell  in  Rome,  but  upon  the  lowly  and  humble- 
hearted,  that  tremble  at  the  word  of  God,  Isa.  Ixvi.  Chry- 
sostom  sailh,  "They  that  speak  of  themselves,  falsely  pre- 
tend the  Holy  Ghost."  And  again,  "  If  any  thing  be 
brought  unto  us  under  the  name  of  the  Holy  Ghost,  besides 
the  gospel,  let  us  not  believe  it.  For  as  Christ  is  the  ful- 
filling of  the  law  and  the  prophets,  so  is  the  Holy  Ghost 
the  fulfilling  of  the  gospel."* 

OF  THE  AUTHORITY  OF  THE  FATHERS. 

St.  Ambrose,  you  say,  by  his  appeal  to  the  Scriptures,  ex- 
cludes not  the  judgment  of  the  learned  fathers,  but  only  the 
cavillations  and  subtleties  of  philosophers  and  sophisters. 
For  St.  Ambrose  himself  in  the  same  treaty  often  alleges  the 
authority  of  the  fathers.  All  this,  Mr.  Harding,  is  true  in- 
deed, notwithstanding  there  is  a  certain  secret  untruth 
lapped  in  it.  For  Ambrose  alleges  the  fathers,  not  as 
grounds,  or  principles,  or  foundations  of  the  faith,  but  only 
as  interpreters,  or  witnesses,  or  consenters  unto  the  faith ; 
which  thing  of  our  part  was  never  denied. 

Now  whether  Ambrose  meant  thus  or  no,  let  Ambrose 
himself  be  the  judge.  His  words  are  these,  "  Thus  have 
our  fathers  said,  not  of  themselves,  but  according  to  the 
Scriptures."  He  alleges  the  fathers,  not  as  having  sufficient 
credit  and  substance  in  themselves,  but  only  as  expounders 
and  interpreters  of  the  Scriptures. 

*  In  another  place  Jewell  says,  "  Whereas  we  make  reasonable  re- 
quest, that  God  may  be  umpire  in  his  own  cause,  and  that  all  our  con- 
troversies may  be  judged  and  tried  by  the  Holy  Scriptures,  Mr. 
Harding  answers  tlius:  'The  Scripture  standeth  not  in  the  words,  but 
in  the  sense,  and  the  same  sense  is  continued  by  tradition  in  the 
church.' — To  conclude,  he  makes  up  a  great  empty  heap  of  the  force 
of  baptism,  of  holy  oil,  of  extreme  unction,  of  absolution,  of  signs,  of 
figures,  of  faith  only,  and  as  it  pleases  him  to  call  it,  of  the  presump. 
tuous  doctrine  of  the  certainty  of  salvation;  in  each  of  which  things, 
he  saith,  the  Scriptures  are  clearly  of  his  side,  and  directly  against  us. 

"  To  answer  all  these  points  in  particular,  would  require  another 
book.  But  briefly  to  touch  so  much  only  as  shall  be  needful,  First, 
that  the  substance  of  the  Scriptures  stands  in  the  right  sense  and 
meaning,  and  not  only  in  the  naked  and  bare  words,  it  is  true  and 
generally  granted  without  exception,  and  needs  no  further  proof. — 
But  if  that  only  be  the  right  meaning  and  sense  of  the  Scriptures, 
which  within  tlicse  few  late  hundred  years  is  crept  into  the  church 
of  Rome ;  and  if  it  be  all  gospel,  whatsoever  it  be  that  arriveth  from 
hence;  and  if  they  are  all  heretics  and  schismatics,  and  despisers  of 
Christ,  and  of  the  apostles,  and  of  the  universal  church,  who  make 
stay  at  it,  or  cannot  receive  it,  then  is  the  whole  matter  concluded, 
we  shall  ixeed  no  more  ado." 


Of  the  authority  of  the  Fathers.  387 

So  saith  the  godly  father  iVthanasius,  "  These  things  have 
we  learned  of  our  masters,  or  fathers,  inspired  from  heaven, 
which  have  read  and  perused  the  Holy  Scriptures."  For 
Augustine  very  well  saith,  "According  to  these  books  of  the 
Scriptures,  we  judge  frankly  of  all  other  writings,  whether 
they  are  of  the  faithful,  or  of  the  unfaithful." 

Therefore  Jerome  saith,  "We  must  read  the  Scriptures 
with  all  diligence,  and  must  be  occupied  in  the  law  of  our 
Lord  both  day  and  night,  that  we  may  become  perfect 
exchangers,  and  be  able  rightly  to  discern  what  money  is 
lawful,  and  what  is  counterfeit." 

Hilary  saith,  "  This  is  the  very  order  of  the  apostle's 
doctrine  in  the  gospel,  to  preach  God  out  of  the  law  and 
the  prophets." 

Otherwise  touching  the  discourse  of  natural  reason,  Am- 
brose saith,  "  No  creature,  either  in  earth  or  in  heaven,  is 
able  to  reach  the  depth  of  these  things."  Thus  he  saith, 
"  The  mind  is  astonished,  the  voice  faileth,  not  only  mine, 
but  also  of  the  angels  :  it  is  above  the  powers,  above  the 
angels,  above  the  chorubims,  above  the  seraphims,  and 
above  all  manner  of  understanding."  And  therefore  he 
saith,  as  it  is  alleged  once  before,  "  I  would  not  ye  should 
believe  me;  let  the  Scriptures  be  read;  I  say  not  of  myself, 
*  In  the  beginning  was  the  word,'  but  I  hear  it  spoken." 

And  again  he  saith  in  the  same  book  unto  the  emperor 
Gratian,  "Let  our  judgment  stand  apart,  and  let  us  ask  St. 
Paul  the  question."  But  Mr.  Harding  saith,  "Whosoever 
maketh  this  argument  which  in  your  word  is  implied — the 
Scriptures  are  to  be  asked,  therefore,  the  holy  fathers  are 
not  to  be  asked — makes  a  foolish  argument." 

It  seems  no  great  point  of  wisdom,  Mr.  Harding,  to  up- 
braid others  with  folly  without  cause.  God  increase  both 
you  and  us  in  all  wisdom  and  understanding  in  Christ  Jesus. 
Howbeit,  our  argument,  howsoever  it  hath  pleased  you  to 
fashion  and  to  handle  it,  as  we  meant  it  and  made  it,  had  no 
such  folly,  wherefore  whatsoever  folly  is  now  come  to  it,  it 
is  your  own,  it  is  not  ours.  For  we  deny  not  the  learned 
fathers'  expositions  and  judgments  in  doubtful  cases  of  the 
Scriptures.  We  read  them  ourselves,  we  follow  them,  we 
embrace  them,  and,  as  I  said  before,  we  most  humbly  thank 
God  for  them.  But  thus  we  say.  The  same  fathers'  opin- 
ions and  judgments,  forasmuch  as  they  are  sometimes 
disagreeable  one  from  another,  and  sometimes  imply  con- 
trarieties and  contradictions,  therefore  alone  and  of  them- 


388  Jewell. — Defence  of  the  Apology. 

selves,  without  farther  authority  and  guiding  of  God's  word, 
are  not  always  sufficient  warrants  to  charge  our  faith.  And 
thus  the  learned  catholic  fathers  themselves  have  evermore 
taught  us  to  esteem  and  to  weigh  the  fathers.* 

The  ancient  father  Origen  saith  thus,  as  it  is  reported 
before,  "The  discussingof  our  judgment  must  be  taken  only 
of  the  Scriptures."  And  again,  "Our  judgments  and  expo- 
sitions without  witness  of  the  Scriptures  have  no  credit." 
Likewise  Augustine,"  My  consent,  without  exception,  I  owe, 
not  unto  any  father,  were  he  ever  so  well  learned,  but,  only  to 
the  holy  canonical  Scriptures."  His  reason  is  this,  "  For 
whereas  the  Lord  himself  hath  not  spoken,  who  of  us  can  say. 
It  is  this,  or  that?    Or  if  he  daresay  so,  how  can  he  prove  it?" 

And  therefore  he  concludes  directly  and  in  like  words  with 
Ambrose,  "  I  require  the  voice  of  the  shepherd.  Read  me 
this  matter  out  of  the  prophets;  read  it  me  out  of  the  psalms; 
read  it  me  out  of  the  law ;  read  it  me  out  of  the  gospel ; 
read  it  out  of  the  apostles." 

SALVATION  BY   FAITH  ALONE. 

Here  you  trifle,  Mr.  Harding,  although  not  much  beyond 
your  common  wont,  yet  somewhat  above  your  ordinary. 
Our  doctrine  herein  is  grounded  upon  these  words  of  Christ: 
When  ye  have  done  all,  say  that  ye  be  unprofitable  servants, 
and  therefore  have  deserved  nothing,  Lukexvii.  Indeed  of 
late  years  this  hath  been  the  general  doctrine  of  your  schools, 
"  Everlasting  life  is  a  reward  due  for  our  deservings.  If 
everlasting  Fife  were  not  a  due  reward,  it  were  uncertain  ; 
for  due  debt  is  certain  ;  mercy  or  favour  is  uncertain." 
Thus  have  you  utterly  drowned  the  grace  of  God,  and  the 
salvation  that  we  have  only  in  Jesus  Christ,  and  have  turned 

*  In  his  reply  to  Harding''s  answer,  Jewell  says,  "  There  is  no 
way  so  easy  to  bejjnile  the  simple  as  the  name  and  countenance  of 
ancient  fatliers. — If  the  devil  can  show  himself  as  the  angel  of  light ; 
and  if  false  prophets  can  come  in  the  name  of  Christ ;  much  more 
may  some  others  come  in  the  name,  and  under  tlie  colour  of  certain 
fathers."  The  manner  in  which  these  autliorities  of  the  ancient 
fathers  have  usually  been  brouglit  forward  by  Harding  and  other  Ro- 
manists in  their  controversial  writings,  is  thus  exposed  by  Jewell ; 
"  Some  that  never  were,  are  surmised  and  counterfeited.  Some  un- 
truly alleged.  Some  corruptly  translated.  Some  perversely  ex- 
pounded. Some  unaptly  and  guilefully  applied.  Their  words  some- 
times abridged,  sometimes  enlarged,  sometimes  altered,  sometimes 
dissembled.  Fabulous  and  unknown  authorities  newly  founded. 
Childish  arguments  fondly  concluded.  To  be  short,  infinite  un- 
truths,  and  known  untruths,  boldly  avouched." 


Salvation  by  Faith  alone.  389 

the  most  comfortable  doctrine  of  the  gospel  into  a  duno-eon 
of  desperation. 

"  Then,"  say  you,  "  let  the  labourer's  proverb  take  place. 
I  had  rather  play  for  nothing,  than  work  for  nothing."  Ve- 
rily, Mr.  Harding,  when  other  reason  could  not  serve  you,  it 
was  reason  your  labourer's  idle  reason  should  take  place. 
Howbeit,  if  you  will  do  nothing  at  God's  request,  of  good 
will,  without  reward,  but  must  be  hired  only  for  your  penny, 
then  may  your  labourer,  be  he  ever  so  simple,  easily  tell  you 
you  are  not  the  child  of  God,  but  only  a  hireling  and  a  la- 
bourer. For  the  natural  loving  child  will  obey  his  father, 
not  for  a  reward,  but  of  love,  only  because  he  is  his  father. 

Gregory  Nazianzen  saith,  "  If  thou  be  a  bond-slave,  then 
fear  the  whip;  if  thou  be  a  hireling,  then  look  only  for  thy 
reward.  But  over  and  besides  these,  if  thou  be  a  (dutiful) 
child,  then  reverence  God  as  thy  Father.  Do  well,  because 
it  is  good  to  obey  thy  Father;  yea,  and  although  thou  shall 
have  nothing  else,  yet  even  this  shall  be  thy  reward,  that 
thou  hast  been  obedient  to  thy  Father." 

Hilary  saith,  "  If  we  fast  once,  we  think  we  have  satisfied  ; 
if  out  of  the  barns  of  our  household  store  we  give  somewhat 
to  the  poor,  we  believe  we  have  fulfilled  the  measure  of 
righteousness.  But  the  prophet  hopeth  all  of  God,  and 
trusteth  all  of  his  mercy." 

Christ  saith  to  his  disciples.  Let  your  light  so  shine  before 
men,  not  that  ye  may  be  rewarded,  but,  that  they  may  see 
your  good  works,  and  glorify  your  Father  which  is  in  hea- 
ven, Matt.  V.  Augustine  saith,  "  O  God,  he  the  less  loveth 
thee,  that  loveth  any  other  thing  besides  thee."  Likewise 
Basil  saith,  "  He  that  trusteth  not  to  his  own  good  deeds, 
nor  hopeth  to  be  justified  by  his  works,  hath  the  only  hope 
of  his  salvation,  the  mercies  of  God." 

Further  you  say,  "  A  true  faith  may  be  idle,  and  utterly 
without  works;"  and  therefore  ye  think  that  is  not  true  which 
we  say,  "  A  true  faith  is  lively,  and  can  in  no  wise  be  idle." 
Here,  perhaps,  you  will  set  faith  upon  the  last,  and  rack  her 
to  a  large  size;  for  so  Latomus,  one  of  your  fellows,  saith, 
that  Socrates  and  Plato,  and  other  heathen  philosophers, 
had  as  good  understanding  and  faith  in  Christ,  as  had  Abra- 
ham. And  Andradius,  another  of  your  fellows,  saith,  that 
"  the  heathen  and  infidel  philosophers  had  the  righteous- 
ness of  faith  and  everlasting  life."  His  words  are  these, 
"The  philosophers  that  abhorred  and  shunned  the  vain 
multitude  of  gods,  &c.     Wilt  thou  say,  they  lacked  that 

JEWELL.  34 


390  Jewell. — Defence  of  the  Apology. 

faith,  and  that  knowledge  of  God,  whereby  the  wicked  is 
justified,  and  whereby  the  righteous  liveth  ?" 

Another  of  your  near  fellows  saith,  "  Peter  denied  not 
the  faith  of  Christ,  but  he  denied  Christ,  his  faith  never- 
theless being  safe."  If  you  call  this  true  faith,  Mr.  Har- 
ding, that  may  be  found  in  heathens  and  infidels,  and  may- 
well  and  safely  stand  with  the  abjuring  of  Christ,  then 
without  question  your  true  faith  may  be  without  good 
works. 

But  St.  Paul,  whose  words  we  ought  rather  to  credit, 
saith  far  otherwise ;  He  that  hath  no  regard  to  his  own, 
especially  such  as  ^e  of  his  household,  hath  denied  the 
faith,  and  is  worse  than  an  infidel,  1  Tim.  v.  Again  he  saith. 
They  say  they  know  God,  but  by  their  works  they  deny 
God,  Titus  1.  St.  John  saith.  Whoso  saith  he  knoweth 
God,  and  keepeth  not  his  commandments,  is  a  liar,  and  the 
truth  is  not  in  him,  1  John  ii.  St.  James  saith,  (chap,  ii.) 
Faith  without  works  is  dead :  and,  the  devil  believeth  and 
trembleth  for  fear.  But  a  dead  faith  is  no  more  a  true  per- 
fect faith,  than  a  dead  man  is  a  true  perfect  man.  As  for 
the  faith  of  devils,  indeed  and  verily,  it  is  no  faith. 

Certainly  Augustine  saith,  "  He  that  hath  faith  without 
hope  and  charity,  believeth  that  there  is  Christ ;  but  he 
believeth  not  in  Christ."  Again  he  saith,  "  Good  life  can 
never  be  divided  from  faith,  which  worketh  by  love ;  nay, 
rather  that  same  very  faith  itself  is  good  life." 

Ambrose  saith,  "As  soon  as  a  man  begins  to  live  wan- 
tonly, he  begins  to  flee  from  the  true  faith."  Origen  saith, 
"  Whosoever  believeth  in  God,  blusheth  not ;  but  every  man 
blusheth  that  worketh  sin.  Therefore  he  that  yet  blusheth 
for  sin,  seemeth  not  to  believe."  And  again  he  saith, 
"  Whosoever  sinneth  believeth  ill." 

To  be  short :  Cyprian  saith,  "  How  doth  he  say  he  be- 
lieveth in  Christ,  that  doth  not  the  thing  which  Christ 
commanded  ?" 

If  you  will  believe  none  of  all  these,  being  ancient  and 
learned  fathers,  yet  believe  your  own  doctor,  Cusanus,  a 
cardinal  of  Rome.  Thus  he  saith,  "  The  mind  cannot 
know  God,  and  not  love  him.  There  can  be  no  true  know- 
ledge of  God,  where  there  wanteth  charity." 

Hereby  it  is  plain  that  true  faith  is  lively  and  workful, 
and  that  an  idle  faith  is  indeed  no  faith  at  all. 

I  am  weary  of  your  follies,  Mr.  Harding;  and  were  it  not 


Salvation  by  Faith  alone.  391 

for  some  satisfaction  of  the  simple,  I  would  not  vouchsafe 
them  any  answer.  Whereas  I  only  allege  these  words  of 
St.  James,  "  Faiih  without  works  is  dead;"  you  tell  me,  that 
"  1  belie  the  Scriptures.  And  this,"  you  say,  "  shall  be  mine 
answer."  Of  such  hasty  answers  you  have  good  store.  I 
thank  God  I  believe  the  Scriptures.  I  belie  them  not.  I 
would  not  willingly  belie  a  child,  much  less  the  everlasting 
word  of  God,  for  I  know  it  is  holy. 

But  how,  and  wherein,  have  I  so  foully  belied  the  Scrip- 
tures? You  answer  me,  "A  thing  may  be  dead  in  two 
sorts,  either  because  it  had  life  in  it  of  its  own,  or  else  be- 
cause it  had  it  of  another  thing.  Faith  hath  life  of  itself, 
and  faith  hath  life  of  charity."  All  this  may  be  granted. 
But  what  conclude  you  hereof,  Mr.  Harding  ?  If  faith 
have  life  of  itself,  have  I  therefore  "  belied  the  Scriptures?" 
Behold  St.  James's  words.  Thus  he  saith; "Faith  without 
works  is  dead."  Of  the  other  side  behold  my  words. 
Thus  I  say,  "  Faith  without  works  is  dead."  Now  com- 
pare these  words  together.  I  increase  nothing ;  I  diminish 
nothing;  I  alter  nothing;  I  report  St.  James's  words  plainly 
and  simply  as  he  spake  them.  With  what  good  countenance 
then  can  you  so  uncivilly  tell  me  that  I  have  "  belied  the 
Scriptures?"  Your  reader,  be  he  ever  so  friendly  bent  unto 
you,  must  needs  doubt  somewhat  of  your  dealing.  If  you 
proceed  accordingly,  you  will  be  able  shortly  to  tell  us  that 
St.  James  himself  hath  belied  the  Scriptures.  For  the 
words  that  I  speak,  and  you  condemn,  are  St.  James's. 

"  Faith,"  you  say,  "  hath  life  of  another  thing,  like  as  the 
body  hath  of  the  soul.  Not  as  the  man  is  dead  without  the 
soul,  but  as  the  body  is  dead  without  the  soul,  so  is  faith 
dead  without  good  works."  Thus  you  say.  But  help  us,  I 
pray  you,  that  we  may  better  understand  your  meaning. 
You  speak  in  parables.  We  need  a  commentary.  "A  man," 
say  you,  "  dead  without  a  soul?"  What  means  this  talk, 
Mr.  Harding  ?  You  lay  the  way  for  us,  I  trow,  and  would 
entrap  us  in  the  dark.  Who  ever  heard  of  a  man  without 
a  soul  ?  I  have  sometimes  heard  of  a  man  without  wit,  and 
of  words  without  sense  or  reason  ;  but  of"  a  man  without 
a  soul,"  hitherto  I  never  heard. 

Now  let  us  view  the  handsomeness  of  your  distinction. 
These  are  your  words,  "  Not  as  a  man  is  dead  without  a 
soul,  but  as  a  body  is  dead  without  a  soul."  A  man  that 
had  any  soul  would  think  there  should  be  some  dilTerence 
between  these  speeches.    "  Not  as  the  one,"  you  say,  "  but 


392  Jewell. — Defence  of  the  Apology. 

as  the  other."  But  what  if  the  one  and  the  other  are  both 
one?  Consider  better  of  your  words,  I  beseech  you.  What 
is  "  a  man  without  a  soul,"  but  only  a  bare  and  dead  body] 
Or  what  is  such  a  dead  body,  but  only  "  a  man  without  a 
soull"  Where  was  your  soul,  Mr.  Harding,  when  you  de- 
vised these  distinctions  without  a  ditrerence? 

Yet  you  tell  us,  "A  body  being  without  a  soul  is  still  a 
true  natural  body."  Therefore,  say  you,  "  Faith  being 
without  good  works,  is  still  a  true  real  faith  V  First,  Mr. 
Harding,  you  know  it  is  commonly  said  in  all  schools, 
Every  comparison  halteth.  You  might  soon  have  found 
the  feebleness  of  this  reason ;  it  will  serve  you  only  to  mock 
children.  Howbeit,  let  us  use  your  own  grants.  You  shall 
see  them  conclude  against  yourself;  for  a  body  without  a 
soul,  notwithstanding  it  be  a  true  natural  body,  yet  hath  it 
neither  sense  nor  life,  but  is  indeed  and  verily  a  dead  body. 
Even  so  your  faith  without  good  works,  notwithstanding 
any  truth  or  reality  you  can  give  unto  it,  hath  in  it  neither 
life  nor  sense,  but  indeed  and  verily  is  a  dead  faith,  and 
therefore  no  faith  at  all. 

But  who  taught  you  to  shape  out  these  pretty  similitudes, 
and  so  unskilfully  to  liken  faith  unto  the  body,  and  good 
works  unto  the  soul  ?  The  wise  and  learned  have  rather 
likened  true  faith  to  the  soul,  and  good  works  to  the  body. 
For  as  the  body  hath  no  life  of  itself,  but  only  of  the 
soul,  even  so  works  have  no  life  of  themselves,  but  only  of 
faith. 

Yet  you  say,  "  Faith  without  works  is  nevertheless  a  true 
and  real  faith."  Verily,  Mr.  Harding,  then  so  is  fire  with- 
out heat  a  true  and  real  fire.  Of  such  a  faith  St.  James 
saith,  Devils  believe,  and  quake  for  fear.  If  the  wicked, 
without  good  works,  have  a  true  and  a  real  faith,  then  may 
you  also  say,  "  That  the  devil  likewise  hath  a  true  and  a 
real  faith."  This  faith  is  no  faith,  Mr.  Harding.  It  is  only 
an  imaginary  and  a  mathematical  fantasy ;  it  is  not  that 
faith  whereby  we  are  made  the  children  of  God. 

Hereof  St.  Paul  saith  thus,  They  have  a  show  and 
face  of  godliness,  but  the  virtue  and  power  thereof  they 
forsake  utterly,  2  Tim.  iii.  Of  such  a  faith  the  angel  saith 
in  the  Apocalypse,  Thou  hast  a  name  of  life,  and  yet  thou 
art  dead.  Rev.  iii.  Such  is  faith  without  works,  a  face 
without  godliness,  a  show  without  substance,  a  name  with- 
out life. 

"  Mr.  Jewell,"  you  say,  "is  tried  a  liar."    And  why  so? 


Salvation  by  Faith  alone.  393 

Because  he  saith,  as  St.  James  saith,  Faith  without  works 
is  dead;  and  therefore,  as  Augustine  saith,  no  faith  at  all. 
But  Mr.  Harding,  contrary  to  St.  James's  express  and  plain 
words,  tells  us,  that  "  Faith  without  works  is  a  true  and  a 
real  faith,"  and  is  lively  and  forcible  in  itself.  And  yet  is  he 
tried  a  trusty  man  ! 

But  you  say,  "  Good  works  have  their  reward,  and 
therefore  this  heresy  may  not  escape."  Whether  good 
works  shall  be  rewarded,  or  no,  it  was  no  part  of  our 
question.  For  we  undoubtedly  believe  the  words  that  are 
written  by  St.  John.  Their  works  follow  after  them.  We 
believe  the  words  that  Christ  saith  to  his  disciples,  He  that 
giveth  a  cup  of  cold  water  to  any  of  these  little  ones  for  my 
sake,  shall  not  lose  his  reward.  Matt.  x.  We  believe  that 
St.  Paul  saith,  Your  work  shall  not  be  in  vain  in  the  Lord, 
1  Cor.  XV.  We  grant,  "  good  works  have  their  reward," 
but  the  same  "  reward"  standeth  in  mercy  and  favour,  and 
not  in  duty. 

Thus  therefore  we  say,  considering  the  weakness  and 
sinful  corruption  of  our  nature,  there  can  be  no  works  in  us 
so  pure  and  perfect,  that  we  may  thereby,  of  right  and  of 
duty,  deserve  everlasting  life.  And  this,  Mr.  Harding,  is 
no  heresy,  but  the  very  plain  sense  and  substance  of  God's 
word,  and  the  undoubted  doctrine  of  the  ancient  catholic 
fathers  of  the  church. 

Job  saith.  If  a  man  will  dispute  with  God,  he  is  not  able 
to  answer  him  for  one  of  a  thousand.  And  therefore  he  saith, 
1  stood  in  doubt,  and  was  afraid  of  all  my  works.  Again, 
he  saith.  Although  I  were  perfect,  yet  my  soul  shall  not 
know  it.  If  I  would  justify  myself,  mine  own  mouth  shall 
condemn  me.  Job  ix.  The  prophet  Isaiah  saith,  chap.  Ixiv. 
All  our  righteousness  is  like  a  foul  stained  rag. 

Therefore  Augustine  saith,  "  O  Lord,  enter  not  into 
judgment  with  thy  servant.  What  means  that,  Enter  not 
into  judgment  with  thy  servant?  Thus  much  it  means; 
Stand  not  with  me  in  judgment,  requiring  of  me  all  that 
thou  hast  commanded.  For  if  thou  enter  into  judgment 
with  me,  thou  shalt  find  me  guilty.  I  have  need,  there- 
fore, not  of  thy  upright  judgment,  but  of  thy  mercy."  Again 
he  saith,  "  What  are  the  merits  of  any  man?  For  Christ, 
that  came  not  with  his  due  reward,  but  with  his  grace,  that 
was  not  due,  found  all  men  sinners,  being  himself  alone  free 
from  sin,  and  a  deliverer  of  sinners."  Again  he  saith. 
34* 


394  Jewell. — Defence  of  the  Apology. 

*'  God  crowneth  with  favour  and  mercy,  that  shall  be  done 
in  the  last  judgment;  whereas  when  the  just  King  shall  sit 
in  his  throne,  to  render  to  every  man  according  to  his 
works,  who  shall  boast  that  his  heart  is  chaste?  or  who  shall 
boast  that  he  is  clean  from  sin  'I  Therefore  it  was  needful 
to  make  mention  of  the  pity  and  mercy  of  our  Lord."  And 
again,  "  Lord,  I  commend  not  the  works  of  my  hands.  For 
I  am  afraid,  lest,  when  thou  shalt  behold  them,  thou  shall 
find  more  sins  than  good  deservings." 

So  saith  Jerome,  "  If  we  behold  our  own  merits,  we 
must  be  driven  to  desperation." 

So  saith  Origen,  "  I  do  scarcely  believe  that  there  can  be 
any  work  that  may  of  duty  require  reward."  Again  he 
saith,  "  Say  ye,  saith  Christ,  that  ye  are  unprofitable  ser- 
vants. For  notwithstanding  we  have  done  all  things  that 
are  commanded,  yet  have  we  done  no  good  thing.  For  if 
our  doings  were  good  indeed,  then  were  we  not  unprofit- 
able. But  any  good  deed  of  ours  is  called  good,  not  rightly 
or  duly,  but  by  abuse  of  speech."  So  saith  Augustine, 
"  If  God  would  deal  with  us  according  to  that  we  have 
deserved,  he  should  find  nothing  but  that  he  might  con- 
demn." 

Therefore,  Mr.  Harding,  Waldensis,  one  of  your  great 
doctors,  having  well  and  circumspectly  weighed  the  matter 
of  every  side,  at  the  last  concludes  thus:  "  What  worthy 
thing  do  we,  that  we  may  be  found  in  the  fellowship  of  the 
heavenly  spirits?  The  apostle  saith,  I  judge  that  the 
afflictions  of  this  time  are  not  worthy  of  that  glory  that 
shall  be  revealed  in  us.  Therefore  I  take  him  to  be  the 
sounder  divine,  the  faithfuller  catholic,  and  more  agreeable 
to  the  Holy  Scriptures,  that  utterly  denies  all  such  kind  of 
merit." 

But  you  will  say,  "  If  we  find  ourselves  void  of  merit, 
how  then  shall  we  stand,  and  be  justified  before  God?"  St. 
John  saith.  Blessed  are  they  that  have  washed  their  robes, 
not  in  their  own  merits,  but,  in  the  blood  of  the  Lamb, 
Rev.  vii.  And  God  saith,  I  will  give  the  thirsty  to  drink 
of  the  well  of  life,  not  for  his  deserts,  but,  for  nothing, 
Rev.  xxi. 

The  ancient  father  Origen  saith,  "  Forasmuch  as  all 
men  are  shut  up  and  closed  under  sin,  now  the  salva- 
tion of  man  standeth  not  in  man's  merits,  but  in  God's 
mercy." 


Of  Faith  and  Assurance,  395 

Augustine  saith,  "  God  in  the  end  will  crown  us,  not 
with  the  price  of  our  deservings,  but  with  favour  and  mer- 
cies." 

Again  he  saith,  "For  nothing  thou  shall  save  them. 
What  is  meant  by  these  words.  For  nothing  thou  shall  save 
them?  This  is  the  meaning:  Thou  findest  nothing  in 
them  wherefore  thou  shouldest  save  them ;  and  yet  thou 
savest  them.  Thou  findest  nothing  wherefore  thou  should- 
est save  them ;  but  thou  findest  much  wherefore  thou 
shouldest  condemn  them." 

And  again,  "  Deserved  pain  would  throw  all  men  into 
death,  unless  the  undeserved  grace  of  God  deliver  some 
from  it." 

Basil  saith,  "  Judgment  shall  not  be  without  mercy;  for 
no  man  can  be  found  pure  and  clean  from  all  filth ;  no, 
though  he  be  but  one  day  old."  Again  he  saith,  "  This  is 
our  full  and  perfect  rejoicing  in  God,  when  we  acknowledge 
that  we  are  void  of  any  our  own  righteousness,  and  are  jus- 
tified only  by  faith  in  Christ." 

So  saith  Jerome,  "  In  Christ  Jesus  our  Lord,  in  whom 
we  have  boldness  and  liberty  to  come  (to  God),  and  trust 
and  affiance  by  the  faith  of  him,  not  through  our  right- 
eousness, but  through  him,  in  whose  name  our  sins  be 
forgiven." 

Hereof  Bernard  in  most  godly  and  comfortable  wise  con- 
cludes thus,  "  My  merit  is  the  mercy  of  God.  So  long  as 
God  is  not  poor  of  mercy,  so  long  cannot  I  be  poor  of 
merit.  If  his  mercies  be  great,  then  am  I  great  in  merits. 
This  is  the  whole  merit  of  man,  if  he  put  his  whole  affiance 
in  the  Lord." 

This  is  these  defenders'  horrible  heresy,  Mr.  Harding, 
**  which,"  you  say,  "  must  not  so  escape  your  hands." 

OF  FAITH  AND  ASSURANCE,  OR  CERTAINTY  OF    SALVATION. 

Two  other  great  quarrels  Mr.  Harding  moves.  The 
one  of  faith  alone ;  the  other,  as  he  calls  it,  of  the  pre- 
sumptuous certainly  of  salvation ;  wherein  judge  thou  up- 
rightly, good  Christian  reader,  how  just  cause  he  has  to  re- 
prove our  doctrine. 

As  for  the  first  hereof,  St.  Paul  saith.  We  be  justified 
freely  by  his  grace ;  we  judge  that  a  man  is  justified  by 
faith,  without  the  works  of  the  law;  we  know  that  a  man  is 
not  justified  by  the  works  of  the  law,  but  by  the  faith  of 


396  Jewell, — Defence  of  the  Apology, 

Christ,  Rom.  iii.  Mr.  Harding  will  say,  Yet  hitherto  of 
solafdes,  that  is,  of  faith  alone,  we  hear  nothing.  Not- 
withstanding, when  St.  Paul  excludes  all  manner  of 
works  besides  only  faith,  what  else  then  leaves  he  but  faith 
alone? 

Howbeit,  if  it  be  so  horrible  a  heresy  to  say.  We  are 
justified  before  God  by  faith  only,  that  is  to  say,  only  by  the 
merits  and  cross  of  Christ,  let  us  see  what  the  holy  learned 
fathers  of  the  church,  so  many  hundred  years  ago,  have 
taught  us  thereof. 

Ambrose  saith,  "  They  are  justified  freely,  because  work- 
ing nothing,  and  requiting  nothing,  they  are  justified  by 
only  faith  through  the  gift  of  God."  Again,  *'  This  was 
God's  determination,  that,  the  law  ceasing,  the  grace  of  God 
should  require  only  faith  unto  salvation."  And  again, 
"  Only  faith  is  laid  or  appointed  unto  salvation." 

Basil  saith,  "  He  knoweth  himself  to  be  void  of  true 
righteousness,  and  to  be  justified  by  only  faith  in  Christ." 

Theodoret  saith,  "  Not  by  any  works  of  ours,  but  by  only 
faith,  we  have  gotten  the  mystical  good  things." 

Nazianzen  saith,  "  Only  believing  is  righteousness." 

Origen  saith,  "  Where  now  is  thy  boasting,  of  thy  good 
works?  It  is  shut  out.  Paul  saith,  that  the  justification 
of  only  failh  is  sufficient.  So  that  a  man,  only  believing, 
may  be  justified,  although  he  have  done  no  good  works  at 
all." 

Hesychius  saith,  "  The  grace  of  God  is  given  only 
of  mercy  and  favour,  and  is  embraced  and  received  by  only 
faith." 

I  leave  a  great  number  of  others,  that  have  written  the 
like,  as  well  Greeks  as  Latins.  Instead  of  them  all,  Chry- 
sostom  saith  thus,  "They  said,  whoso  stayeth  himself  by 
only  faith  is  accursed;  contrariwise  St.  Paul  proves,  that 
whoso  stayeth  himself  by  only  faith,  he  is  blessed." 

Touching  the  words  of  St.  James,  if  Mr.  Harding  well 
considered  the  double  understanding  of  this  word  justifica- 
tion, he  might  soon  and  easily  have  espied  his  own  error. 
For  when  St.  Paul  saith,  Abraham  was  justified  by  faith, 
without  works  of  the  law,  Rom.  iv.  he  teaches  us  how 
Abraham  was  received  into  favour,  and  justified  before 
God. 

Of  the  other  side,  St.  James,  when  he  saith,  Abraham 
was  justified  by  works,  and  not  by  faith  only;  speaks 
of  the  works  that  follow  justification,  and  of  the  fruits  of 


Of  Faith  and  Assurance.  397 

faith ;  without  which  fruits,  Abraham's  faith  had  been  no 
faith. 

Augustine  saith,  "  The  sayings  of  the  two  apostles,  Paul 
and  James,  are  not  contrary,  where,  as  Paul  saith,  a  man  is 
justified  without  works,  and  James  saith,  Faith  without 
works  is  in  vain ;  for  Paul  speaketh  of  the  works  that  go 
before  faith;  James  speaketh  of  the  works  that  follow  after 
faith." 

If  Mr.  Harding  shall  think  Augustine's  authority  herein 
is  not  sufficient,  Thomas  Aquinas  will  avouch  the  same. 
His  words  are  these:  "  James,  in  this  place,  speaks  of  such 
works  as  follow  faith;  which  works  are  said  to  justify;  not 
as  justification  is  the  procuring  of  righteousness;  but  in  that 
it  is  an  exercise,  or  a  showing  or  a  perfecting  of  righteous- 
ness. For  we  say,  a  thing  is  done,  when  it  is  perfected  or 
known  to  be  done." 

Now  concerning  the  assurance  or  certainty  of  salvation, 
the  Scriptures  are  full.  St.  Paul  saith.  There  is  no  con- 
demnation to  them  that  are  in  Christ  Jesus.  The  Spirit  of 
God  beareth  witness  to  our  spirit  that  we  are  the  children  of 
God.  I  know  that  neither  death,  nor  life,  nor  angels,  nor 
powers,  nor  principalities,  nor  things  present,  nor  things  to 
come,  nor  height,  nor  depth,  nor  any  creature  else,  shall  be 
able  to  remove  me  from  that  love  that  God  beareth  towards 
me  in  Christ  Jesus  our  Lord,  Rom.  viii. 

But  as  these  words  perhaps  have  not  the  sense  of  the 
church  of  Rome,  without  which,  in  Mr.  Harding's  judg- 
ment, the  Scripture  of  God  is  no  Scripture;  let  us  see  the 
sense  and  exposition  of  the  holy  fathers. 

TertuUian  saith,  "  That  we  might  be  certified  that  we  be 
the  children  of  God,  he  hath  sent  the  Holy  Ghost  into  our 
hearts,  crying  Abba,  Father." 

Clemens  Alexandrinus  saith,  "  Indeed  hope  is,  as  it  were, 
the  blood  of  faith ;  in  which  faith,  hope  is  contained,  even 
as  faith  is  contained  in  the  soul.  And  when  hope  is  gone, 
then  is  all  the  lively  power  of  faith  dissolved,  as  if  the  blood 
were  shed  out  of  the  body." 

Cyprian  saith,  "  Dost  thou  stagger,  and  stand  in  doubt 
of  thy  salvation  1  That  were  as  much  as  not  to  know  God; 
that  were  as  much  as,  with  the  sin  of  unbelief^,  to  offend 
Christ,  the  master  of  believers;  that  were  as  much  as, 
being  in  the  church,  in  the  house  of  faith,  to  have  no 
faith." 

Prosper  saith,  "  They  unto  whom  the  world  is  crucified, 


398  Jtwell. — Defence  of  the  Apology. 

and  are  crucified  unto  the  world,  wait  for  the  day  of  judg- 
ment without  fear." 

But  to  leave  the  ancient  fathers  of  old  time,  and  to  put 
the  matter  quite  out  of  doubt,  one  Antonius  Marinarius, 
in  the  late  council  of  Trent,  in  open  audience,  said  thus, 
"  If  the  heaven  should  fall,  if  the  earth  should  vanish,  if  the 
whole  world  should  come  down  headlong,  yet  would  I  stand 
bold  before  God.  If  an  angel  from  heaven  would  tell  me 
otherwise,  I  would  accurse  him.  Oh  the  blessed  trust  (and 
certainty)  of  a  Christian  heart!" 

Certainly,  Mr.  Harding,  it  were  a  very  presumptuous 
part  to  say,  that  these  fathers,  Greek,  Latin,  new,  old,  your 
own  and  ours,  were  all  presumptuous.  If  it  be  so  pre- 
sumptuous a  matter  to  put  affiance  in  the  merits  of  Christ, 
what  is  it  then  to  put  affiance  in  our  own  merits?  St.  Paul 
hath  taught  us  to  say,  God  forbid  that  I  should  glory,  but 
only  in  the  cross  of  Christ,  Gal.  vi.  Basil  saith,  "  Whoso 
trusteth  not  in  his  own  merits,  nor  looketh  to  be  justified  by 
his  own  works,  hath  his  only  hope  of  salvation  in  the  mer- 
cies of  our  Lord." 

So  saith  Job  in  all  his  miseries;  Although  he  kill  me, 
yet  will  I  put  my  trust  in  him.  Notwithstanding,  I  will  re- 
prove my  ways  before  his  sight.  So  the  prophet  David  ; 
In  thee,  O  Lord,  have  I  trusted;  I  will  never  be  con- 
founded, Psal.  Ixxi.  This  is  no  presumption,  but  a  patient 
and  an  humble  waiting  for  the  redemption  of  the  children 
of  God. 

It  is  most  true  that  St.  Paul  saith,  Phil.  ii.  We  must 
work  our  own  salvation  with  fear  and  trembling.  But  this 
fear  rises  in  consideration  of  our  own  weakness  and  unvvor- 
thiness;  not  of  any  distrust  or  doubt  in  God's  mercy;  but 
rather  the  less  cause  we  find  to  trust  in  ourselves,  the  more 
cause  we  have  to  trust  in  God. 

Therefore  Augustine  saith,  "  Presume  thou  not  of  thiue 
own  working,  but  of  the  grace  of  Christ.  For  the  apostle 
saith,  Ye  are  saved  by  grace.  Here,  therefore,  is  not  pre- 
sumption, but  faith.  To  proclaim  that  which  thou  hast 
received,  is  not  pride,  it  is  devotion." 

Again  he  saith,  "  It  is  not  of  my  presumption,  but  of  his 
promise,  that  I  shall  not  come  into  judgment."  Basil 
saith,  "  Paul  (presumeth  and)  boasteth  of  the  contempt  of 
his  own  righteousness." 

So  saith  Ambrose,  "  I  will  not  glory  for  that  I  am  a  just 
man,  but  for  that  I  am  redeemed,  therefore  will  I  glory. 


On  Free  Will.  399 

Not  for  that  I  am  void  of  sin,  but  for  that  my  sins  are  for- 
given me.  I  will  not  glory  for  that  I  have  done  good  to 
any  man,  nor  for  that  any  man  hath  done  good  to  me;  but 
for  that  Christ  is  my  Advocate  with  the  Father,  and  for  that 
Christ's  blood  was  shed  for  me." 

Therefore  Augustine  saith,  "  What  shall  I  render  unto 
our  Lord,  for  that  I  call  to  remembrance  all  these  my  sins, 
and  yet  my  soul  thereof  is  not  afraid?" 

To  be  short :  thus  saith  Bernard,  "  What  safe  rest  or 
surety  can  the  weak  soul  find  but  in  the  wounds  of  our 
Saviour?  As  he  is  mightier  to  save,  so  dwell  I  there  with 
more  safety,  &c.  I  have  committed  a  great  sin ;  my  con- 
science is  troubled,  yet  shall  it  not  be  shaken  down,  because 
I  will  remember  my  Lord's  wounds;  for  he  was  wounded 
for  our  sins." 

Thus,  Mr.  Harding,  to  be  assured  of  our  salvation,  Au- 
gustine saith,  "  It  is  no  arrogant  stoutness;  it  is  our  faith. 
It  is  no  pride;  it  is  devotion.  It  is  no  presumption;  it  is 
God's  promise. 

But  your  whole  doctrine  of  the  trust  in  man's  merits 
leadeth  directly  to  desperation;  and  therefore  Cyprian  saith 
well  of  you,  "  They  teach  us  night  instead  of  day;  destruc- 
tion instead  of  health ;  desperation  under  the  colour  of  hope ; 
infidelity  under  the  pretence  of  faith ;  antichrist  under  the 
name  of  Christ." 

ON  FREE  WILL. 

The  Manichees,  among  their  other  fantastical  errors, 
were  wont  to  say,  that  the  body  of  man  was  made,  not  by 
God,  but  by  the  angels  of  the  devil,  whom  they  called,  "  the 
people  of  darkness."  And  that  in  man  there  are  two  souls 
of  contrary  natures;  the  one  of  the  substance  of  God,  the 
other  of  the  substance  of  the  devil;  and  that  either  soul 
continues  still  as  it  is,  and  cannot  alter;  that  is  to  say,  that 
the  good  soul  can  never  be  evil,  and  that  the  evil  soul  can 
never  be  good.  And  in  this  sense  they  said,  that  man  hath 
no  free  will. 

All  these,  and  other  like  errors,  we  abhor  and  detest  as 
frantic  fury.  We  say  that  the  soul  of  man  is  not  the  sub- 
stance, but  the  creature  of  God,  and  that  it  may  be  changed 
from  good  to  evil,  from  evil  to  good.  That  David  may  fall, 
that  Paul  may  rise,  that  God  giveth  us  a  new  heart  and  a 
new  spirit  within  our  breasts. 

But  as  touching  the  freedom  of  will  and  power  of  our- 


400  Jewell. — Defence  of  the  Apology. 

selves,  we  say  with  Augustine,  "  Oh!  evil  is  free  will  with- 
out God."  Again,  "  Man,  misusing  his  free  will,  lost  both 
himself  and  his  will."  Again,  "  What  do  men  so  much 
presume  of  the  possibility  of  nature?  It  is  wounded,  it  is 
mangled,  it  is  troubled,  it  is  lost;  it  behoveth  us  rather  truly 
to  confess  it,  than  falsely  to  defend  it." 

Again:  "  Free  will  once  made  thrall,  availeth  now  no- 
thing but  to  sin."  Again,  "  That  we  live  well,  that  we 
understand  aright,  we  have  it  of  God.  Of  ourselves  we 
have  nothing,  but  only  sin  that  is  within  us." 

The  better  to  clear  this  whole  case,  I  thought  it  good  to 
use  the  more  words.  Thus  may  we  learn  to  know  ourselves, 
and  humbly  to  confess  our  imperfection,  and  to  give  the 
whole  glory  unto  God. 

Therefore  to  conclude,  Augustine  saith,  "  We  will,  but 
it  is  God  that  worketh  in  us  to  will.  We  work,  but  it  is 
God  that  worketh  in  us  to  work,  according  to  his  good 
pleasure.  This  is  proper  for  us,  both  to  believe,  and  to 
speak.  This  is  a  godly,  this  is  a  true  doctrine,  that  our 
confession  may  be  humble  and  lowly,  and  that  God  may 
have  the  whole.  We  live  more  in  safety,  if  we  give  all  unto 
God,  rather  than  if  we  commit  ourselves  partly  to  ourselves, 
and  partly  to  him." 

THE  PLANTING  OF  CHRISTIANITY  IN  BRITAIN. 

It  is  certain  that  the  church  of  Brittany,  now  called 
England,  received  not  first  the  faith  from  Rome.  Lucius, 
the  king  of  this  country,  had  received  the  gospel  of  Christ, 
and  was  baptized  well  near  150  years  before  the  emperor 
Constantino;  and  the  same  Constantino,  the  first  Christian 
emperor,  was  born  in  this  island.  And  notwithstanding 
Eleutherius,  the  bishop  of  Rome,  at  the  king's  special  re- 
quest, sent  hither  Fugaiius  and  Damianus,  to  inform  the 
bishops  and  clergy,  and  to  bring  things  to  better  order,  yet 
undoubtedly  the  church  and  faith  of  Christ  had  been  planted 
here  a  long  while  before  they  came;  either  by  Joseph  of 
Arimathea,  or,  as  Theodoretus  vvriteth,  by  St.  Paul  the 
apostle,  passing  this  way  into  Spain;  or,  as  Nicephorus 
saith,  by  Simon  Zelotes,  or  by  the  Greeks,  or  by  some 
others. — I  allege  mine  authors  and  show  the  places. 

As  for  our  Augustine  of  England,*  for  it  was  not  St. 
Augustine  the  learned  doctor,  neither  was  he  so  godly  a 

*  Of  whom  Harding  had  spoken  m  his  answer  to  Jewell. 


The  planting  of  Christianity  in  Britain*        401 

man  as  Mr.  Harding  maketh  him;  for  as  it  may  appear 
by  what  Galfredus  writes  of  him,  he  was  cruel,  disdainful, 
proud,  and  arrogant,  and  no  way  meet  to  be  called  an 
apostle.  How  blessed  he  was,  and  how  like  unto  one  of 
Christ's  apostles  may  appear.  Indeed  all  these  words  are 
not  expressly  uttered,  neither  by  Galfredus,  nor  by  Eede; 
howbeit  the  whole  effect  thereof  may  soon  be  found. 

Neither  was  he  the  first  planter  of  the  faith  in  England. 
For  the  faith  was  planted  here  many  hundred  years  before 
his  coming.  Tertullian  saith  of  his  time,  (about  a.  d.  210,) 
*'  The  countries  of  Britain,  which  the  Romans  never  could 
attain  unto,  are  now  subject  to  Christ."  Origen  (about  a.  d. 
212,)  saith  of  his  time,  "  The  land  of  Britain  hath  agreed 
to  Christ's  religion."  Athanasius  saith,  (a.  d.  334,)  "  The 
bishops  of  Britain,  &c.  came  to  the  council  of  Sardica." 
Constantine  the  emperor,  in  his  time,  (a.  d.  330,)  makes 
mention  of  the  churches  in  Britain.  St.  Hilary  in  his  lime, 
(a.  d.  360,)  entitled  his  letter  To  the  clergy  of  Toulouse, 
and  to  the  bishops  of  Brittany.  Chrysostom  of  his  time 
(a.  d.  400,)  saith,  "  The  islands  of  Brittany  being  in  the 
very  ocean,  far  out  of  this  our  sea,*  have  felt  the  power 
of  God's  word."  Theodoret,  of  the  time  of  the  emperor 
Jovinian,  (a.  d.  367,)  saith,  "  To  this  faith  have  agreed  all 
the  churches,  both  of  Spain  and  of  Brittany."  All  these 
may  seem  sufficient,  if  it  please  Mr.  Harding  to  receive 
them.  And  all,  and  every  of  these  lived  sundry  hundred 
years  before  the  arrival  of  Melitus  and  Augustine,  (a.  d. 
696.) 

If  any  man  shall  reply,  The  faith  was  then  utterly  rooted 
out  by  the  invasion  of  the  English  men,  (the  Angles,)  being 
heathens,  that  matter  is  already  answered  in  my  former 
reply  to  Mr.  Harding.  Certainly  Bede  saith,  the  queen  of 
England  was  then  christened,  and  that  there  were  then  in 
this  realm  seven  bishops  and  one  archbishop,  with  other 
learned  Christian  men. 

As  touching  this  Augustine,  we  are  not  bound  to  all  his 
doings.  Although  Mr.  Harding  allow  him  apostolic  autho- 
rity, yet  all  his  commands  were  not  gospel.  The  church 
in  his  time  was  grown  to  much  corruption,  as  may  many 
ways  appear  by  sundry  places  of  St.  Gregory.  Bede  saith, 
"  The  bishops  and  learned  Christians  of  this  country  utterly 
refused  to  receive  this  new  apostle  with  his  religion.  And 
yet  were  they  right  catholic  and  godly  men." 
*  The  Mediterranean. 

JEWELL.  35 


402  Jewell. — Defence  of  the  Apology. 

In  Jewell's  reply  to  Harding's  answer,  he  says  "  It  may 
seem  very  likely  that  the  religion  of  Christ  came  first  into 
this  island,  not  from  Rome,  but  from  the  Greeks;  both  for 
that  in  the  keeping  of  Easter  day  we  followed  the  Greek 
church,  and  not  the  church  of  Rome;  and  also  for  that 
when  Augustine  was  sent  hither  by  Gregory,  we  would  in 
no  wise  acknowledge  or  receive  the  bishop  of  Rome." 

ON  THE  PROTESTANT  MARTYRS. 

We  make  no  boast  of  the  numbers  and  multitude  of  our 
martyrs;  and  yet,  as  St.  Paul  saith,  If  we  should  needs 
boast,  we  should  chiefly  boast  of  such  our  infirmities,  2  Cor. 
xi.  IBut  we  rejoice  with  them,  and  give  God  thanks  in 
their  behalf,  for  that  it  hath  pleased  him  to  prepare  their 
hearts  unto  temptation,  to  try  and  purify  them  as  gold  in 
the  furnace,  and  to  keep  them  faithful  unto  the  end. 

It  pleases  you,  for  lack  of  other  evasion,  to  call  the  story 
of  martyrs,  "  a  dunghill  of  lies,"*  But  these  lies  shall 
remain  in  record  for  ever,  to  testify,  and  to  condemn  your 
bloody  doings.  Ye  have  imprisoned  your  brethren;  ye  have 
stripped  them  naked;  ye  have  scourged  them  with  rods; 
ye  have  burned  their  hands  and  arms  with  flaming  torches; 
ye  have  famished  them;  ye  have  drowned  them;  ye  have 
burned  them;  ye  have  summoned  them,  being  dead,  to  ap- 
pear before  you  out  of  their  graves;  ye  have  ripped  up  their 
buried  carcasses;  ye  have  thrown  them  out  into  the  dung- 
hill ;  ye  took  a  poor  babe  falling  from  his  mother's  womb, 
and,  in  most  cruel  and  barbarous  manner  threw  him  into 
the  fire. 

All  these  things,  Mr.  Harding,  are  true;  they  are  no 
lies;  the  eyes  and  consciences  of  many  thousands  can  wit- 
ness your  doings.  The  blood  of  innocent  Abel  crieth  to 
God  from  the  earth,  and  undoubtedly  God  will  require  it  at 
your  hands.  Chrysostom  saith,  as  is  alleged  before,  "  Who- 
soever hath  pleasure  in  the  blood  of  persecution,  the  same 
is  a  wolf."  Ye  slew  your  brethren  so  cruelly,  not  for 
murder  or  robbery,  or  any  other  grievous  crime  they  had 
committed,  but  only  for  that  they  trusted  in  the  living  God. 
Howbeit,  we  may  say  with  the  old  father,  Tertullian,  "  Your 
cruelty  is  our  glory." 

Whereas  we  avouch  the  power  and  authority  of  God's 

*  Harding's  words  are,  "  That  huge  dunghill  of  your"  stinking 
martyrs,  which  ye  have  entitled  Acts  and  Monuments,"  alluding  to 
Fox's  work. 


On  the  Protestant  Martyrs,  403 

holy  word ;  for  that  the  more  it  is  trodden  down,  the  more 
it  grows,  and  for  that  the  kings  and  princes  of  this  world, 
with  all  their  puissance  and  policy,  were  never  able  to  root 
it  out,  your  answer  is,  "  that  this  reason  may  serve  thieves 
as  well  as  us."  To  dissemble  your  odious  comparisons, 
how  lightly  soever  it  shall  please  you  to  weigh  this  reason, 
yet  your  forefathers,  the  pharisees,  in  old  time,  seemed  to 
make  some  account  of  it.  For  thus  they  murmured  and 
misliked  among  themselves.  Ye  see  we  can  do  no  good; 
lo,  the  whole  world,  for  all  that  we  can  do,  is  gone  after  him, 
John  xii. 

Tertullian  likewise  saith,  "  The  greatest  cruelty  that  ye 
can  devise  is  an  enticement  to  our  sect.  How  many  of  us 
soever  ye  murder,  when  ye  come  to  the  view,  ye  find  us  more 
and  more.     The  seed  of  this  increase  is  Christian  blood." 

So  Augustine:  "They  were  fettered;  they  were  impris- 
oned ;  they  were  beaten ;  they  were  racked ;  they  were 
burnt ;  and  yet  they  multiplied."  Cj^prian  saith,  "  The 
priest  of  God,  holding  the  Testament  in  his  hand,  he  may 
be  killed,  but  overcome  he  cannot  be."  So  likewise  Nazi- 
anzen;  "  By  death  it  liveth;  by  wounding  it  springeth;  by 
diminishing  it  increaseth." 

Thus  these  holy  fathers,  when  they  saw  that  the  gospel 
of  Christ  increased,  and  grew  by  persecution,  contrary  to  all 
judgment  of  reason  and  worldly  policy,  they  were  enforced, 
contrary  to  Mr.  Harding's  judgment,  therein  to  acknow- 
ledge the  mighty  hand  and  power  of  God,  and  an  undoubted 
testimony  of  the  truth.  Justin,  a  godly  learned  father  and 
martyr,  saith  thus  of  himself:  "  When  I  (being  a  heathen, 
and  one  of  Plato's  scholars)  heard  that  the  Christians  were 
accused  and  reviled  of  all  men,  and  yet  saw  them  go  to 
their  death,  and  to  all  manner  of  terrible  and  cruel  tor- 
ments, quietly  and  without  fear,  I  thought  with  myself,  it 
was  not  possible  that  such  men  should  live  in  any  wicked- 
ness." 

The  like  writeth  Sozomen  of  the  Christians  in  the  pri- 
mitive church;  "The  Christians,  neither  relenting  by  fair 
means,  nor  shrinking  for  threats,  made  it  well  appear  to 
every  man  that  it  was  for  some  great  reward  they  suffered 
such  trouble." 

These  learned  fathers  therefore  saw,  what  Mr.  Harding 
could  not  see,  the  increasing  of  the  gospel  through  death 
and  persecution,  maugre*  the  might  of  worldly  princes,  is 
*  In  spite  of. 


404  Jewell. — Defence  of  the  Apology. 

an  evident  token  of  the  truth.  The  prophet  David  saith, 
The  princes  came  and  consulted  together  against  God,  and 
against  his  Christ.  But  He  that  dwelleth  in  heaven  will 
laugh  them  to  scorn,  Psal.  ii.  2.  4.  There  is  no  wisdom, 
there  is  no  policy,  there  is  no  counsel  against  the  Lord, 
Prov.  xxi.  30. 

Further  you  say,  "Our  gospel  is  gross,  and  the  people 
dull  and  sensual,  and  given  to  their  belly  and  beastly  plea- 
sure, and  therefore  the  apter  and  readier  to  receive  the 
same."  Oh,  Mr^  Harding!  what  a  desperate  cause  is  this, 
that  cannot  stand  without  such  manifest  blasphemy  of  the 
gospel  of  Christ,  and  despiteful  reproach  of  God's  people! 
Certainly  St.  Paul  saith.  The  gospel  is  the  power  of  God 
unto  salvation,  Rom.  i.  16.  And  the  prophet  David  saith, 
The  people  is  Christ's  inheritance,  Psal.  ii.  8. 

What  hath  the  people  so  much  offended  you,  that  you 
should  either  in  this  place  so  scornfully  and  so  reproach- 
fully report  of  them,  or  in  your  former  book  so  disdainfully 
call  them  swine  and  dogs?  Yet  is  it  not  so  long  since  you 
yourself  were  an  earnest  professor  of  the  same  gospel,  were 
it  ever  so  gross.  Where  was  then  your  fineness  and  sharp- 
ness of  wit?  Where  was  your  belly?  Where  was  the  rest? 
You  should  not  so  soon  have  forgotten  your  own  self. 

Surely,  Mr.  Harding,  neither  will  the  sensual  man, 
drowned  in  filthy  and  beastly  pleasures,  take  up  his  cross 
and  follow  Christ,  and  yield  his  neck  to  your  sword,  or  his 
body  to  your  fire;  neither  is  it  a  gross  and  sensual  gospel 
that  will  lead  him  to  the  same. 

You  say,  "  It  standeth  not  with  God's  promise  to  for- 
sake his  church  a  thousand  years."  It  is  much  for  you, 
Mr.  Harding,  openly  to  break  God's  commandments;  to 
defile  his  holy  sanctuary;  to  turn  light  into  darkness,  and 
darkness  into  light,  and  yet,  nevertheless,  to  bind  him  to 
his  promise.  All  men  be  liars,  but  God  only  is  true,  and 
prevaileth,  when  he  is  judged.  God  knoweth  his  own. 
Christ  will  be  evermore  with  his  church;  yea,  although  the 
whole  church  of  Rome  conspire  against  him. 

Mr.  Harding  farther  saith,  "  We  succeed  the  Donatists, 
and  renew  their  wretched  objection  against  the  church," 
&c.  Howheit  we  are  no  Donatists,  as  his  own  con- 
science well  knoweth.  The  Donatists  enclosed  the  church 
of  God  within  the  bounds  of  one  country,  and  said 
there  was  no  church  but  only  their  own,  which  was  in 
Africa.     In  like  sort,  and  with  like  truth,  Mr.  Harding 


On  the  Protestant  Martyrs.  405 

so  often  and  so  constantly  telleth  us  this  day,  "There  is  no 
church  nor  salvation,  but  under  the  obedience  of  the  see 
of  Rome." 

It  is  easy,  therefore,  to  see  who  are  the  children  of  those 
fathers.  We  say,  as  all  the  holy  and  learned  doctors  have 
said,  The  church  of  God  hath  been  ever  from  the  begin- 
ning, and  shall  continue  unto  the  end,  and  overspread  all 
the  parts  of  the  world  without  limitation  of  time  or  place. 
Notwithstanding,  sometimes,  by  care  and  diligence,  she  is 
kept  neat  and  clean ;  sometimes,  by  negligence,  she  is  laid 
waste,  and  overgrown  with  weeds,  and  therefore  she  is 
compared  unto  a  garden.  Sometimes  her  light  is  clear 
and  beautiful ;  sometimes  she  waneth  and  groweth  dark, 
and  therefore  she  is  compared  unto  the  moon,  Cantic.  iv. 
12.  vi.  10. 

The  church,  you  say,  "  hangeth  not  of  your  well  doing." 
God's  name,  therefore,  be  blessed.  For  if  it  hang  of  you,  it 
could  not  stand.  It  hangeth  only  of  the  assurance  of  God's 
promise,  and  the  same  promise  God  extended  as  well  to 
Jerusalem  and  Antioch,  as  he  did  to  the  see  of  Rome.  But 
now  Antioch,  where  Peter  had  his  first  apostolic  seat,  and 
Jerusalem,  where  Christ  himself  first  planted  his  gospel, 
are  both  forsaken,  and  left  utterly  without  faith,  and  the 
knowledge  of  God. 

Notwithstanding,  God  is  true  in  all  his  words ;  yet  unto 
the  wicked  he  saith,  I  have  no  will  nor  pleasure  in  you  ;  I 
will  receive  no  sacrifice  at  your  hands,  Mai.  i.  10.  And 
St.  Paul  saith  to  the  church  of  Rome,  even  to  the  same 
church  wherein  you  so  immoderately  glory,  and  assure 
yourself  it  cannot  err.  Presume  not,  but  stand  in  awe ;  for 
if  God  have  not  spared  his  own  people  of  Israel  and  Jeru- 
salem, unto  whom  he  made  his  promise,  that  his  name 
should  dwell  there  for  ever,  how  much  less  will  he  spare 
thee  1  Mark  well  the  mercy  and  sharpness  of  God  :  his 
sharpness  against  them  that  are  fallen  from  him,  but  his 
mercy  towards  thee,  (O  thou  church  of  Rome,)  if  thou  con- 
tinue still  in  his  mercy.  Otherwise  even  thou  shalt  like- 
wise be  hewn  down,  Rom.  xi.  20 — 22.  Thus,  Mr.  Harding, 
St.  Paul  advises  the  church  of  Rome  to  walk  in  awe,  with 
fear  and  reverence,  and  not  to  presume  of  herself  that  she 
cannot  err. 

The  argument  that  you  form  thereof,  taken,  as  you  say, 
out  of  the  Scriptures,  is  very  simple.     For  thus  it  standeth 
■ — Christ  hath  promised  to  be  with  his  disciples,  and  with 
35* 


406  Jewell, — Defence  of  the  Apology, 

his  faithful,  for  ever,  unto  the  end  of  the  world.  Therefore, 
the  church  of  Rome  can  never  err  in  matters  of  faith. 

The  prophet  Jeremiah  advises  you  better.  Say  not,  saith 
he,  The  temple  of  God,  the  temple  of  God  !  We  have  his 
temple,  we  have  his  word,  we  have  his  promise.  Put  no 
confidence  in  such  words ;  they  are  words  of  lying  and 
vanities,  saith  the  prophet,  ch.  vii.  4.  They  will  deceive  you. 

So  saiih  the  prophet  Micah,  of  the  priests  that  deceived 
the  people :  They  rest  themselves  quietly  upon  the  Lord, 
that  is  to  say,  they  embolden  themselves  upon  his  promises. 
Behold,  say  they,  is  not  the  Lord  in  the  midst  among  us? 
therefore  none  ill  shall  happen  to  us.  Even  therefore,  saith 
the  prophet,  shall  the  castle  of  Sion  be  ploughed  up  as  the 
corn-field,  and  Jerusalem  shall  lie  as  a  heap  of  stones,  and 
the  mount  of  the  temple  shall  stand  waste  as  a  forest,  Mi- 
cah iii.  11,  12. 

But  why  do  you  so  much  abate  your  reckoning?  Why 
make  you  not  up  your  full  account  of  your  fifteen  hundred 
three  score  and  six  years,  as  ye  were  wont  to  do?*  Ye  have 
here  liberally,  and  of  yourself,  quite  stricken  off  five  hun- 
dred three  score  and  six  years;  that  is  to  say,  the  whole  time 
wherein  the  apostles  of  Christ,  and  holy  martyrs,  and  other 
learned  fathers  and  doctors,  lived;  in  which  whole  time  it 
appears,  by  your  own  secret  confession,  the  church  of  God 
might  well  stand  without  your  private  mass,  for  then  was 
there  none,  and  also  without  many  other  your  like  fantasies. 

Neither  ought  you,  Mr.  Harding,  so  deeply  to  be  grieved, 
and  to  call  us  apostates  and  heretics,  for  that  we  have 
reformed  either  our  churches  to  the  pattern  of  that  church, 
or  ourselves  to  the  example  of  those  fathers. — Verily,  in  the 
judgment  of  the  godly,  five  hundred  of  those  first  years  are 
more  worth  than  the  whole  thousand  years  that  followed 
afterwards. 

Agnin — "  This,"  saith  Mr.  Harding,  "  is  a  manifest 
blasphemy,  and  little  becometh  a  Christian  man."  But 
wherefore  I  hear  small  reason.  The  primitive  church,  which 
was  under  the  apostles  and  martyrs,  hath  evermore  been 
counted  the  purest  of  all  others,  without  exception.  And 
therefore  the  ancient  fathers  often  appeal  to  the  judgment 
thereof,  as  unto  the  infallible  standard  and  measure  of  truth. 

*  Harding,  objecting  to  the  Protestant  doctrines,  urged  that  it  was 
impossible  Christ  should  have  "  suffered  his  church  to  continue  in 
darlsness  and  lack  of  truth  these  thousand  years  past,  and  now  at  the 
latter  days  to  reveal  the  truth  of  his  gospel  by  apostates." 


On  the  Protestant  Martyrs.  407 

Chrysostom,  speaking  hereof,  although  not  specially  to 
this  purpose,  saith,  "  Then  verily  the  church  was  a  heaven, 
the  Spirit  of  God  ordering  all  things,  and  directing  all  the 
heads  of  the  church.  But  now  we  scarcely  have  the  steps 
and  tokens  of  those  things."  And  immediately  after  he 
saith  farther,  "  The  church  now  may  be  likened  to  a  woman 
that  hath  lost  her  modesty,  having  only  certain  tokens  and 
shows  of  her  former  felicity,  as  the  chests  and  foreseals  of 
precious  things,  being  utterly  void  of  the  treasure." 

Thus  said  Chrysostom  touching  the  decay  of  the  church, 
and  yet  he  thought  his  words  imported  no  blasphemy.  If 
the  form  of  the  church  was  so  much  altered  in  Chrysos- 
tom's  days,  that  is,  above  eleven  hundred  years  past,  what 
may  we  then  think  of  the  times  of  darkness,  that  have  fol- 
lowed since  1  It  was  no  blasphemy,  therefore,  Mr.  Hard- 
ing, to  say,  as  we  say.  The  first  five  hundred  years  of  the 
church  are  more  worth  than  the  whole  thousand  that  fol- 
lowed afterward.  This  rather  is  open  blasphemy,  to  com- 
pare the  church  of  Rome,  that  now  is,  to  a  perfect  man,  as 
you  do;  and  the  primitive  church,  of  the  apostles  and  holy 
martyrs,  unto  an  infant.  This  surely  is  blasphemy  against 
God. 

Therefore  I  will  answer  you  with  the  words  of  Jerome, 
"  Thou  that  art  a  maintainer  of  new  doctrine,  whatsoever 
thou  be,  I  pray  thee  spare  the  Roman  ears,  spare  the  faith 
that  is  commended  by  the  apostle's  mouth.  Why  goest 
thou  about,  now  after  four  hundred  years,  to  teach  us  that 
faith  which  before  we  never  knew?  why  bringest  thou  us 
forth  that  which  Peter  and  Paul  never  uttered  ?  Evermore 
until  this  day  the  Christian  world  hath  been  without  this 
doctrine." 

In  another  part  of  his  Defence  of  the  Apology,  Jewell 
says,  "  Our  wantons  and  flesh  worms,  for  it  pleases  you  so 
to  call  them,  have  been  contented  to  forsake  fathers,  mo- 
thers, wives,  children,  goods,  and  livings,  and  meekly  to 
submit  themselves  to  the  extreme  terror  of  all  your  cruel- 
ties, and  to  yield  their  bodies  to  death  ;  and  to  be  starved 
for  hunger,  and  to  be  burned  in  fire,  only  for  the  name  and 
gospel  of  Jesus  Christ.  Such  delicate  '  flesh  worms,'  and 
such  '  wantons,'  are  they.  You  will  say,  as  your  wont  is 
when  you  have  nothing  else  to  say.  They  died  stubbornly, 
in  wilful  error ;  yet  I  reckon  you  will  not  say  they  died  in 
great  pleasure  or  carnal  liberty.  It  is  a  strange  kind  of 
*  fleshly  wantonness'  for  a  man  to  deny  himself,  and  to  take 


408  Jewell. — Defence  of  the  Apology. 

up  his  cross  and  to  follow  Christ.  And  yet  this  is  the  whole 
substance  of  the  gospel." 


THE  PROTESTANT  CHURCH,  HOW  CATHOLIC. 

I  trust,  gentle  reader,  thou  wilt  not  look  I  should  answer 
all  Mr.  Harding's  ordinary  idle  talk  ;  so  should  I  lose  good 
time  without  cause,  and  be  overtroublesome  to  thine  ears. 
"  O,"  sailh  he,  "  what  a  world  it  is  to  see  these  defenders ! 
They  which  have  not  kept  the  unity  of  the  spirit  in  the 
bond  of  charity,  which  St.  Paul  requireth,  but  have  severed 
themselves  from  the  body  of  the  church,  tell  us  now,  for- 
sooth, that  they  believe  there  is  one  church  of  God."  O, 
Mr.  Harding,  if  we  have  herein  said  ill,  then  bear  witness 
of  the  ill.  If  we  have  said  well,  wherefore  make  you  these 
bitter  outcries  ?  Whatsoever  ye  have  conceived  us  to  be, 
yet  might  ye  suffer  us  quietly  to  say  the  truth,  specially  such 
truth  as  you  imagine  maketh  so  much  for  yourself. 

You  say,  we  confess  that  our  church  began  only  about 
forty  years  since,  and  was  never  before.  No,  Mr.  Harding, 
we  confess  it  not;  and  you  yourself  well  know  we  confess  it 
not.  It  is  your  tale;  it  is  not  ours.  We  say,  and  have 
sufficiently  proved,  and  you  know  it  right  well,  if  ye  would 
be  known  of  that  ye  know,  that  our  doctrine  is  the  old,  and 
yours  is  the  new.  If  ye  will  needs  force  yourself  to  the 
denial,  it  may  easily  be  proved,  and  that  by  such  authority 
as  you  yourself  may  not  well  deny,  unless  ye  will  once 
again  do  now  as  ye  have  twice  done  before. 

We  say  that  our  doctrine,  and  the  order  of  our  churches, 
is  older  than  yours  by  five  hundred  whole  years  and  more. 
If  ye  will  not  believe  us,  yet  believe  Mr.  Harding,  he  will 
tell  you  even  the  same.  Mark  well  his  words :  these  are 
they:  "  It  standeth  not  with  Christ's  promises  made  to  the 
church,  that  he  should  suffer  his  church  to  continue  in 
darkness  these  thousand  years  past." 

And  thus,  by  secret  confession,  he  leaves  us  five  hundred 
threescore  and  six  whole  years  at  the  least.  That  is  to  say, 
the  whole  time  of  Christ,  of  his  apostles,  and  of  all  the  godly 
learned  doctors  and  fathers  of  the  primitive  church  ;  which 
time,  notwithstanding,  is  thought  a  great  deal  better  and 
purer  than  all  the  time  that  has  followed  since. 

In  this  division,  Mr.  Harding,  being  attent  and  eager 
upon  his  cause,  and  claiming  as  much  as  he  thought  with 


The  Protestant  Churchy  how  Catholic.  409 

any  modesty  he  might  be  able,  has  claimed  to  himself  only 
a  thousand  years  of  the  night,  and  hath  left  us  well  near 
six  hundred  years  of  the  day  ! 

This  is  your  own  witness,  Mr.  Harding;  consider  well  of 
it.  It  is  your  own  !  Therefore  ye  do  yourself  great  wrong, 
and  much  deface  your  own  credit,  so  suddenly  to  say  our 
doctrine  is  new.  God's  name  be  blessed,  it  has  the  testi- 
mony not  only  of  Christ  and  his  apostles,  but  also  of  the 
old  learned  catholic  fathers  of  the  church. 

And  this  it  is  that  so  much  grieves  you,  that  we  reform 
our  churches  now  according  to  the  pattern  and  samplar  of 
Christ  and  his  apostles'  first  institution.  For  thereby  the 
disorder  and  deformity  of  your  churches  the  more  appear. 

Ly rinensis  saith,  "  That  thing  must  be  holden  for  catholic, 
which  every  where,  evermore,  and  of  all  men  hath  been 
believed."  These  general  notes  must  be  limited  with  this 
special  restraint ;  "  whereas  the  churches  were  not  cor- 
rupted," For  otherwise  there  was  never  any  doctrine  so 
catholic ;  no,  not  the  confessed  doctrine  of  Christ  himself, 
that  has  been  received  evermore,  and  every  where,  and  of 
all  men,  without  any  exception. 

For  the  Turks  receive  it  not,  and  the  Jews  abhor  it.  And 
so  the  very  gospel  of  Christ  itself,  by  this  rule,  should  not 
be  catholic.  But,  Mr.  Harding,  these  self-same  notes  of 
Lyrinensis  utterly  overthrow  the  greatest  part  of  that  whole 
doctrine  which  you  would  so  fain  have  counted  catholic. 
For  it  neither  reaches  within  five  hundred  years  of  the  apos- 
tles' time,  nor  has  it  that  antiquity  indeed,  which  in  face 
and  countenance  is  pretended,  as  it  is  plain,  by  your  own 
former  confession ;  nor  was  it  ever  universally  received,  as 
hereafter  by  particulars  shall  be  proved.  It  never  had  that 
universality,  neither  of  all  times  and  ages,  nor  of  all  places 
and  countries ;  nor  was  it  ever  universally  received  and 
allowed  of  all  men.  Therefore,  whatsoever  ye  call  it,  ye 
cannot,  by  your  own  definition,  call  it  catholic. 

The  catholic  church  of  God  standeth  not  in  multitude  of 
persons,  but  in  weight  of  truth  ;  otherwise  Christ  himself 
and  his  apostles  had  not  been  catholic.  For  his  flock  was 
very  little,  and  the  catholic,  or  universal  consent  of  the 
Avorld,  stood  against  it.  The  church  of  God  is  compared  to 
the  moon  ;  for  that  she  waxeth  and  waneth  as  the  moon 
doth,  and  sometimes  is  full,  sometimes  is  empty;  and  there- 
fore, as  Augustine  saith,  is  called  catholic,  "  because  she  is 
universally  perfect,  and  halteth  in  nothing,  and  is  not  now 


410  Jewell. — Defence  of  the  Apology. 

shut  up  in  one  only  country,  as  was  the  church  of  the  Jews ; 
but  is  poured  throughout  the  whole  world." 

Though  the  hearts  of  men  often  have  changes,  yet  God's 
truth  is  evermore  one;  and,  be  it  in  many  or  in  few,  is  ever 
catholic.  Thus,  Mr.  Harding,  it  is  written  by  one  of  your 
own  side,  "  Although  there  were  but  two  faithful  men  re- 
maining in  the  world,  yet  even  in  those  two  the  church, 
which  is  the  unity  of  the  faithful,  should  be  saved." 

THE  SACRIFICES  OF  THE  CHURCH  OF  GOD. 

"  But  you  Protestants,"  ye  say,  "  have  no  external  sacri- 
fice ;  and  therefore  ye  have  no  church  at  all."  It  pitieth  me, 
Mr.  Harding,  to  see  the  vanity  of  your  dealing.  Have  we  no 
external  sacrifice,  say  you  1  I  beseech  you,  what  sacrifice 
did  Christ  or  his  apostles  ever  command,  that  we  have  re- 
fused 1  Leave  your  misty  clouds,  and  generalities  of  words, 
and  speak  it  plainly,  that  ye  may  seem  to  say  some  truth. 

We  have  the  sacrifice  of  prayer,  the  sacrifice  of  alms- 
deeds,  the  sacrifice  of  praise,  the  sacrifice  of  thanksgiving, 
and  the  sacrifice  of  the  death  of  Christ.  We  are  taught  to 
present  our  own  bodies,  as  a  pure,  and  a  holy,  and  a  well- 
pleasing  sacrifice  unto  God,  and  to  offer  up  unto  him  the 
burning  oblation  of  our  lips.  These,  saith  St.  Paul,  Rom.  xii. 
Heb.  xiii.  are  the  sacrifices  wherewith  God  is  well  pleased. 
These  are  the  sacrifices  of  the  church  of  God ;  whosoever 
hath  these,  we  cannot  say  he  is  void  of  sacrifice.  Howbeit, 
if  we  speak  of  a  sacrifice  propitiatory  for  the  satisfaction  of 
sins,  we  have  none  other  but  only  Christ  Jesus,  the  Son  of 
God,  upon  his  cross.  He  is  that  sacrificed  Lamb  of  God, 
that  hath  taken  away  the  sins  of  the  world,  John  i. 

You  will  say,  "  Ye  offer  not  up  Christ  really  unto  God 
his  Father."  No,  Mr.  Harding,  neither  we  nor  you  can 
so  offer  him,  nor  did  Christ  ever  give  you  commission  to 
make  such  sacrifice.  And  this  is  it,  wherewith  you  so 
foully  beguile  the  simple.  Christ  offereth  and  presenteth 
us  unto  his  Father.  For  by  him  we  have  access  to  the 
throne  of  grace,  Heb.  iv.  But  no  creature  is  able  to  offer 
him.  Christ  Jesus  upon  his  cross  was  a  priest  for  ever, 
according  to  the  order  of  Melchisedec. 

As  for  our  part,  Augustine  saith,  "  Christ  hath  given  us,  to 
celebrate  in  his  church,  an  image  or  token  of  that  sacrifice 
for  the  remembrance  of  his  passion.  Again,  he  saith,  "  After 
Christ'^s  ascension  into  heaven,  the  flesh  and  blood  of  this 
sacrifice  is  continued  by  a  sacrament  of  remembrance." 


The  Sacrifices  of  the  Church  of  God.  41 1 

Eusebius  saith,  "  We  burn  a  sacrifice  unto  God,  the 
remembrance  of  that  great  sacrifice  upon  the  cross,"  &;c. 
Christ  "  commanded  us  to  offer  up  a  remembrance  (of  his 
death)  instead  of  a  sacrifice."  It  were  an  infinite  labour  to 
report  all  that  may  be  said. 

To  be  short;  Jerome  saith,  turning  himself  unto  Christ, 
"  Then  shalt  thou,  O  Christ,  receive  sacrifice,  either  when 
thou  offerest  up  thyself  for  us  unto  thy  Father,  (which  was 
only  upon  the  cross,)  or  else  when  thou  receivest  of  us  praises 
and  thanksmvinCTs." 

c  o 

All  these  things  are  true,  Mr.  Harding  ;  you  cannot  deny 
them.  You  may  therefore  lay  up  the  thousand  faults,  and 
so  many  thousand  lies,  with  the  shame  and  blushing  that  ye 
spake  of.  Slander  no  more  either  Montanus  or  TertuUian: 
though  in  some  points  they  were  deceived  as  heretics,  yet 
herein  they  were  catholic,  and  agreed  with  others,  the  godly 
learned  fathers  of  the  church.  God's  name  be  blessed  for 
ever,  we  want  neither  church  nor  priesthood,  nor  any  kind 
of  sacrifice  that  Christ  hath  left  unto  his  faithful. 


In  the  conclusion  of  his  Defence  of  the  x\pology,  Jewell 
addresses  Harding  in  a  close  and  searching  manner,  ex- 
posing the  weakness  of  his  arguments,  and  the  shifts  to 
which  he  had  resorted.  He  ends  thus,  ""  Deceive  not  the 
simple,  they  are  bought  with  price.  They  are  the  people 
of  God,  for  whom  Christ  hath  shed  his  blood.  Your  shifts 
are  miserable.  You  trouble  yourself  as  a  bird  in  the  lime. 
The  more  you  stir,  the  faster  you  cleave.  The  longer  you 
strive  the  weaker  you  are.  You  cannot  bridle  the  flowing 
seas;  you  cannot  blind  the  sun  beams.  Kick  not  still 
against  the  spur.  Give  place  unto  the  glory  of  God.  Will 
ye,  nill  ye,  the  truth  will  co^^quer.  God  give  us  both 
humble  hearts,  and  the  people  eyes  to  see,  that  all  flesh  may 
be  obedient  to  his  v/ill." 

JEWELL  TO  HARDING. 

Bishop  Jewell  thus  writes  in  his  Reply  to  Mr.  Harding's 
Answer  to  his  challenge,  see  life,  p.  14 — 16. — Mr.  Harding, 
not  long  since  you  taught  us  the  gospel,  even  in  like  sort  and 
form,  in  all  respects,  as  it  is  taught  us  now.*  We  remem- 
ber both  your  words,  and  also  the  manner  and  courage  of 
your  utterance.  You  told  us  of  the  paper  walls,  and  painted 
fires  of  purgatory.  You  said  Rome  was  the  sink  of  Sodom; 
*  See  lady  Jane  Grey's  letter  to  Harding. 


412  JeioelL 

you  said  your  mass  was  a  heap  of  idolatry,  and  the  mys- 
tery of  iniquity;  you  wished  your  voice  had  been  equal  to 
the  great  bell  of  Oseney,  that  you  might  ring,  as  you  then 
said,  in  the  dull  ears  of  the  deaf  papists.  No  man  was  so 
vehement  and  so  earnest  as  you.  The  whole  university  and 
city  of  Oxford,  the  cross  at  Paul's,  and  other  like  places  of 
great  concourse,  can  well  record  it.  You  bade  us  then  be- 
lieve you  upon  your  credit,  and  we  believed  you.  The  prince 
died;  another  was  placed.  Suddenly  you  had  quite  forgot- 
ten all  that  you  had  taught  us  before,  and  had  as  suddenly 
learned  other  things,  all  contrary  to  the  former;  which  you 
told  us  you  never  knew  before,  and  yet  with  one  faith  and 
one  conscience,  you  required  us  earnestly  to  believe  you 
still,  even  as  we  had  done  before ! 

As  though  your  bare  word  were  the  rule  of  our  faith,  and 
whatsoever  you  should  say,  true  or  false,  we  simple  people 
were  bound  of  necessity  to  believe  you.  Howbeit,  we  think, 
if  you  tell  us  truth  now?,  then  you  deceived  us  before;  if  you 
told  us  truth  before,  then  you  deceive  us  now.  And  thus  it 
cannot  be  denied  but  this  way  or  that  way  you  have  de- 
ceived us.  And  how  may  we  know  whether  you  speak  as 
you  think,  or  dissemble  with  us  now,  as  ye  did  before? 
Surely  St.  James  showeth  us.  That  a  man  of  double  mind 
is  ever  inconstant  in  all  his  ways. 

We  marvelled  how  you  could  attain  to  all  this  doctrine, 
especially  in  so  short  a  time,  but  most  of  all  in  such  per- 
fection. For  the  writings  are  large,  and  we  hear  say  the 
councils  aresundry,  the  doctors' volumes  are  long  and  many. 
So  suddenly,  in  seven  days,  to  read  them  all,  and  so  to 
read  them,  it  was  not  possible.  You  may,  by  your  elo- 
quence, persuade  us  many  things.  But  this  one  thing  you 
never  can  persuade  us.  You  wanted  time;  it  is  not  cre- 
dible; it  was  not  possible.  Therefore  you  must  needs  say 
you  were  taught  these  things,  even  as  the  prophets  were,  by 
revelation!  If  any  of  your  old  hearers  should  thus  put  you 
in  remembrance,  what  answer  could  you  make  him? 

But  it  was  not  you,  Mr.  Harding — it  was  the  time.  If 
the  time  had  been  one,  you  had  still  continued  one.  But 
you  were  forced  to  know  that  which  you  knew  not;  and  to 
think  that  which  you  thought  not,  and  so  to  believe  that 
which  you  believed  not.  Howbeit  Hilary  saith,  "  Forced 
faith  is  no  faith." 

Oh,  Mr.  Harding,  you  know  right  well  the  weakness  of 
your  side.     No  man  seeth  it  better  than  yourself.     If  you 


Address  to  Harding.  413 

will  dissemble  and  say  you  see  it  not,  open  your  eyes,  behold 
your  own  book,  and  you  shall  see  it.  You  have  forced  the 
old  doctors  and  ancient  fathers  to  speak  your  mind  and  not 
their  own. — You  should  have  brought  some  truth  for  proof 
of  your  purpose — the  world  will  not  now  be  led  with  lies. 

These  are  cases  not  of  wit  but  of  faith,  not  of  eloquence 
but  of  truth.  Not  invented  or  devised  by  us,  but  from 
the  apostles  and  holy  fathers,  and  founders  of  the  church 
by  long  succession  brought  unto  us.  We  are  not  the  de- 
visers thereof,  but  only  the  keepers ;  not  the  masters,  but 
the  scholars.  Touching  the  substance  of  religion,  we  be- 
lieve what  the  ancient,  catholic,  learned  fathers  believed — 
we  do  what  they  did  ;  we  say  what  they  said.  And  marvel 
not  in  what  side  soever  ye  see  them,  if  ye  see  us  join  to 
the  same.  It  is  our  great  comfort  that  we  see  their  faith 
and  our  faith  to  agree  in  one.  And  we  pity  and  lament 
your  miserable  case,  that  having  of  yourselves  erected  a 
doctrine  contrary  to  all  the  ancient  fathers,  yet  would  thus 
assay  to  colour  the  same,  and  to  deceive  the  people  only 
with  the  names,  and  titles  of  ancient  fathers. 

Cyprian  saith,  "  Lies  can  never  deceive  us  long.  It  is 
night  until  the  day  spring.  But  when  the  day  appeareth, 
and  the  sun  is  up,  both  the  darkness  of  the  night,  and  the 
thefts  and  robberies  that  in  the  darkness  were  committed, 
are  fain  to  give  place."  Now  the  sun  is  up,  your  smother 
is  scattered.  God  with  his  truth  will  have  the  victory.  The 
heavens  and  the  earth  shall  perish,  but  the  word  of  God 
shall  never  perish. 

O,  Mr.  Harding,  O  fight  no  longer  against  God.  It  is 
hard  to  kick  against  the  spur.  To  maintain  a  fault  known, 
is  a  double  fault.  Untruth  cannot  be  shielded  but  by 
untruth.  Error  cannot  be  defended  but  by  error.  And  the 
mouth  that  speaketh  untruth  killeth  the  soul. 

God  direct  our  hearts  that  we  be  not  ashamed  of  his  gos- 
pel, but  that  we  may  see  it,  and  be  seen  to  see  it.  God 
make  us  the  vessels  of  his  mercy  that  we  may  have  pity  of 
Sion,  and  build  up  again  the  broken  walls  of  his  Jerusalem 
to  the  honour  and  glory  of  his  holy  name.     Amen. 


The  following  Extract  is  from  JexcelVs  Reply  to  Har- 
ding''s  Ansiver. 

ON    THE    SACRIFICE    OF    CHRIST. 

To  prove  that  the  priest  offereth  up  the  Son  of  God,  Mr. 
Harding  hath  here  brought  in  Eusebius,  an  ancient  father, 

JEWELL.  36 


414  Jewell. 

who  never  once  named  any  such  oblation  of  the  Son  of 
God. — True  it  is,  the  ministration  of  the  holy  communion 
is  often  times  by  the  old  learned  fathers  called  a  sacrifice, 
not  for  that  they  thought  the  priest  had  authority  to  sacri- 
fice the  Son  of  God;  but  for  that  therein  we  offer  up  unto 
God  thanks  and  praises  for  that  great  sacrifice  once  made 
upon  the  cross.  So  saith  Augustine,  "  In  this  sacrifice  is 
a  thanksgiving,  and  a  remembrance  of  the  flesh  of  Christ, 
which  he  hath  offered  for  us."  Likewise  Eusebius  saith, 
"  Christ  after  all  things  done,  made  a  marvellous  oblation 
and  a  passing  sacrifice  unto  his  Father  (upon  his  cross)  for 
the  salvation  of  us  all,  giving  unto  us  to  offer  continually 
unto  God  a  remembrance  instead  of  a  sacrifice."  So  Nazi- 
anzen  calleth  the  holy  communion,  "  A  figure  of  that  great 
mystery  of  the  death  of  Christ." 

This  it  is  Eusebius  calleth  "  the  sacrifice  of  the  Lord's 
table;"  also,  "  the  sacrifice  of  praise."  But  Eusebius  saith 
farther,  "  This  sacrifice  is  dreadful,  and  causeth  the  heart  to 
quake."  Mr.  Harding  may  not  well  gather  by  any  force  of 
these  words,  that  the  Son  of  God  is  really  offered  up  by 
the  priest  unto  his  Father.  For  all  things,  whatsoever, 
that  put  us  in  remembrance  of  the  majesty  and  judgments 
of  God,  are  called  dreadful  by  the  holy  fathers. 

The  sacrifice  maketh  the  heart  to  tremble,  for  that  there- 
in is  laid  forth  the  mystery  that  was  hidden  from  worlds  and 
generations — the  horror  of  sin :  the  death  of  the  Son  of  God. 
That  betook  our  heaviness,  and  bare  our  sorrows,  and  was 
wounded  for  our  offences,  and  was  rent  and  tormented  for 
our  wickedness;  that  he  was  carried  like  an  innocent  lamb 
unto  the  slaughter;  that  he  cried  unto  his  Father,  "  O  God, 
O  my  God,  why  hast  thou  thus  forsaken  me?" 

There  we  call  to  remembrance  all  the  causes,  and  cir- 
cumstances of  Christ's  death;  the  shame  of  the  cross;  the 
darkening  of  the  air;  the  shaking  of  the  earth  ;  the  rend- 
ing of  the  vail;  the  cleaving  of  the  rocks;  the  opening  of 
the  graves ;  the  descending  into  hell;  and  the  conquering 
of  the  devil.  Therefore,  Chrysostom  saith,  "  Any  man 
hearing  of  the  order  of  that  night,  how  Christ  was  mourn- 
ful among  his  disciples,  how  he  was  delivered,  how  he  was 
bound,  how  he  was  led  away,  how  he  was  arraigned,  and 
how  meekly  he  suffered  all  that  was  done  unto  him;  were 
he  as  hard  as  a  stone,  yet  would  he  be  as  sofl  as  wax,  and 
would  throw  both  the  earth,  and  all  earthly  cogitations 
away  from  him." 


AN 

EPISTLE 

WRITTEN  BY  JOHN  JEWELL, 

BISHOP    OF    SARUM, 
TO 

SCIPIO,  A  GENTLEMAN  OF  VENICE, 

IN   ANSWER   TO    A   LETTER    IN   WHICH   THE    LATTER    COMPLAINS 
OF   THE    KINGDOM    OF    ENGLAND,    FOR    NOT   AP- 
PEARING   IN    THE    COUNCIL   OF   TRENT, 
NOR    EXCUSING    THAT    ABSENCE 
BY    LETTERS. 


This  letter  has  been  briefly  noticed  in  the  life  of  Jewell  p.  18. 
It  is  inserted  in  the  present  collection,  as  it  contains  a  valuable 
exposure  of  the  papal  proceedings  relative  to  the  council  of 
Trent,  and  a  full  statement  of  the  unanswerable  reasons  that 
could  be  urged,  even  to  a  Romanist,  on  his  own  grounds,  against 
the  authority  assumed  by  that  council,  which  in  reality  was 
merely  a  political  engine  whereby  the  court  of  Rome  farther 
established  its  power,  both  in  civil  and  ecclesiastical  affairs.  A 
collection  of  the  writings  of  the  British  Reformers  would  not 
be  complete  without  some  notice  of  that  celebrated  assembly. 

In  the  early  part  of  the  sixteenth  century,  the  corruptions  of 
the  church  of  Rome  were  advanced  to  such  a  height,  that  all 
Europe  called  for  a  reform  in  ecclesiastical  affairs.  When  the 
Reformation,  under  Luther  and  his  coadjutors  had  made  some 
progress,  this  desire  was  still  more  strongly  expressed ;  and 
many,  both  Protestants  and  Romanists,  desired  that  a  general 
council  might  be  assembled,  to  make  some  settlement  as  to  the 
disputed  points  of  religion,  and  to  remove  the  most  crying 
abuses  of  popery.  The  court  of  Rome  was  very  averse  to 
such  a  measure ;  several  successive  popes  endeavoured,  by  all 
the  means  in  their  power,  to  interpose  obstacles  to  the  meeting 
of  a  general  council,  remembering  how  the  papal  authority  had 
been  interfered  with  by  the  councils  of  Constance  and  Basil,  not 
many  years  before.  At  length,  however,  they  found  that  such 
an  assembly  could  not  be  longer  deferred.  Their  policy  then 
was,  that  it  should  be  so  conducted  as  to  be  the  means  of 
strengthening  their  usurpations,  and  to  confirm  erroneous 
doctrine,  rather  than  to  promote  reform,  or  advance  the  chris- 

415 


416  Jewell. 

tian  faith.  The  artful  intrigues  to  which  the  court  of  Rome 
had  recourse  with  these  views,  are  fully  exposed  by  father  Paul 
in  his  History  of  the  council  of  Trent,  and  in  other  works;  they 
are  incontestably  proved  by  many  documents  which  cannot  be 
denied,  or  disputed  by  papists.  These  intrigues  were  successful, 
the  chains  by  which  the  church  of  Rome  has  so  long  enthralled 
a  large  portion  of  the  world,  were  rivetted  more  firmly  by  the 
decrees  of  the  council.  By  them,  the  errors  of  that  apostate 
church  were  moulded  into  a  more  plausible  form,  although  none 
of  Its  extravagant  and  wicked  pretensions  were  condemned  or 
laid  aside.  This  was  the  last  general  council,  and  to  its  decrees, 
with  the  unscriptural  principles  and  practices  they  authorize, 
every  Romanist  virtually  declares  allegiance.  They  may  at  all 
limes  be  referred  to  as  the  authorized  opinions  and  doctrines 
of  that  corrupt  church.  It  is  true  that  many  estimable  indi- 
viduals, professing  to  be  Romanists,  do  not  admit  that  they  hold 
some  of  these  errors,  but  they  only  prove  thereby  that  on  such 
points  they  themselves  dissent  from  the  church  of  Rome,  not 
that  the  more  moderate  and  correct  views  they  entertain  are 
become  the  doctrines  of  popery.  The  penalties  which  they 
would  suffer  for  such  dissent  where  the  papal  power  has  full 
authority,  are  well  known,  and  if  ever  that  power  were  again 
preeminent  in  England,  it  would  bear  most  severely  upon  many 
who  profess  themselves  to  be  its  subjects  as  '*  English  Catholics." 
Thus  in  the  the  decrees  of  the  council  of  trent,  we  find 
the  errors  of  the  church  of  Rome,  from  the  denial  of  justification 
by  faith  in  Christ  alone,  to  the  adoration  of  saints,  of  the  virgin, 
and  of  a  wafer  cake — from  the  punishment  of  death  denounced 
against  all  who  diflfer  from  its  opinions,  to  the  prohibition  of  the 
use  of  the  word  of  God  by  the  laity  without  license  from  priestly 
authority, — all  are  directly  set  forth,  and  sanctioned.  To  these 
DECREES,  the  proteslant  may  refer,  as  containing  a  full  exhibition 
of  the  reasons,  "  Why  he  will  not  be  a  papist,"  and  from  these 
DECREES,  with  the  errors  they  set  forth  and  sanction,  no 
Romanist  can  appeal.  Private  judgment  is  not  allowed  him, 
and  there  is  no  superior  authority  recognised  or  admitted  by  his 
church 

Only  a  very  brief  sketch  of  the  council  of  Trent  can  be  here 
given.  The  political  intrigues  of  the  powers  by  whom  it  was 
conducted  and  influenced;  the  unblushing  profligacy,  and  the 
wickedness  of  life  openly  exhibited  by  the  prelates  who  attended ; 
the  small  proportion  of  the  professedly  christian  world  by  which 
it  was  supported,  all  must  be  left  to  the  historians  of  that  council. 
It  met  in  1545,  after  an  abortive  attempt  to  procure  a  sufficient 
attendance  two  years  before.  It  did  not  sit  at  Trent  long  with- 
out interruption,  but  in  that  period  the  famous,  or  rather  in- 
famous, decree  respecting  the  scriptures  was  passed,  although 
the  cardinals  and  bishops  then  in  attendance  scarcely  exceeded 
fifty,  nearly  all  of  whom  were  Italians,  and  on  other  occasions 


The  Council  of  Trent.  417 

they  seldom  amounted  to  so  large  a  number.  Pope  Paul  III.,  in 
1547,  under  the  pretext  of  a  pestilential  disorder  havmg  appeared 
in  the  city,  transferred  the  council  to  Bologna,  where  it  would 
be  still  more  absolutely  under  his  power.  But  the  emperor  op- 
posed this  barefaced  usurpation,  and  the  sittings  of  the  council 
were  discontinued.  In  1551,  the  council  was  again  assembled 
at  Trent,  when  the  protestant  divines  of  Germany  prepared  to 
attend  and  state  the  doctrines  they  held.  Every  effort  of  papal 
ingenuity  was  secretly  directed  to  prevent  this  exhibition  of  the 
light  of  truth ;  from  the  letters  of  Vargas,  a  Spanish  prelate 
then  present,  it  appears  that  nothing  was  more  dreaded  by  the 
papal  legates,  than  that  necessity  for  preserving  appearances  to 
the  world  would  compel  them  to  allow  the  attendance  of  deputies 
from  the  protestants.  The  destruction  of  heretics  by  fire,  sword, 
or  the  halter,  was  openly  called  for  by  a  Dominican  friar 
preaching  before  the  council,  who  was  suffered  to  proceed  with- 
out censure. 

At  this  juncture,  the  advance  of  Maurice  and  his  army  against 
the  emperor  struck  the  assembly  with  consternation,  in  April, 
1552,  the  greater  part  of  the  prelates  had  fled,  the  council  was 
prorogued,  and  pope  Julius  III.,  who  felt  the  difficulties  in  which 
he  was  involved  by  the  council,  contrived  to  prevent  its  reassem- 
bling for  ten  years.  The  interval  gave  opportunity  to  the  court 
of  Rome  to  make  the  arrangements  more  complete,  and  when 
the  council  met  in  January,  1.562,  the  proceedings  were  hurried 
forward,  and  hastily  concluded  in  December,  1-563,  referring 
many  subjects  of  moment  to  the  decision  of  the  existing  pope, 
Pius  IV.,  or  his  successors. 

The  decrees  of  the  council  of  Trent  have  been  implicitly 
received  by  the  greater  part  of  those  countries  which  profess  to 
be  members  of  the  church  of  Rome.  France  and  some  others 
have  only  received  them  in  a  limited  degree  as  to  their  inter- 
ference in  secular  concerns;  but  their  doctrinal  errors,  with 
which  a  protestant  is  almost  exclusively  concerned,  are  received 
and  maintained  throughout  the  whole  of  that  church  which 
assumes  to  itself  the  "character  of  infallibility,  and  recognises 
the  supremacy  of  him  who  styles  himself  the  successor  of  the 
apostle  St.  Peter,  and  the  vicar  of  Christ  upon  earth. 

The  best  history  of  this  extraordinary  assembly  was  written 
by  father  Paul,  himself  a  Romanist.  He  says,  "  I  will  relate  the 
causes  and  management  of  an  ecclesiastical  convocation,  by 
some  hastened  and  procured  for  divers  ends,  and  by  divers 
means;  by  some  hindered  and  deferred  for  the  space  of  twenty- 
two  years,  and  during  eighteen  years  more,  sometimes  assem- 
bled, sometimes  dissolved.  Always  celebrated  with  divers  in- 
tentions, and  which  have  produced  a  conclusion  altogether  con- 
trary to  the  design  of  those  who  procured  it,  and  to  the  fears  of 
those  who,  with  all  diligence,  disturbed  it — a  clear  instruction 
36* 


418  Jewell. 

for  us  to  refer  ourselves  to  God,  and  not  to  trust  in  the  wisdom 
of  man." 

"  For  this  council,  desired  and  procured  by  godly  men  to 
reunite  the  church  which  began  to  be  divided,  hath  so  established 
the  schism,  and  hath  made  the  parties  so  obstinate,  that  the 
discords  are  become  irreconcilable.  Being  managed  by  princes 
for  reformation  of  ecclesiastical  discipline,  it  hath  caused  the 
greatest  deformation  that  ever  was  since  Christianity  began. 
Being  hoped  for  by  the  bishops,  to  regain  the  episcopal  autho- 
riry  usurped  for  the  most  part  by  the  pope,  it  hath  made  them 
lose  it  altogether,  bringing  them  mto  greater  servitude.  On  the 
contrary,  being  feared  and  avoided  by  the  see  of  Rome,  as  a 
potent  means  to  moderate  its  exorbitant  power,  which  had 
mounted  from  small  beginnings,  by  divers  degrees,  to  an  un- 
limited excess,  it  hath  so  established  and  confirmed  the  same, 
over  that  part  which  remaineth  subject  to  it,  that  it  never  before 
was  so  great  nor  so  soundly  rooted." 

The  above  is  a  brief  but  correct  view  of  the  result  of  the 
council  of  Trent.  It  may  again  be  repeated,  that,  with  all  their 
deceits,  falsehoods,  errors,  and  blasphemies,  its  ordinances  re- 
gulate the  faith  of  those  who  profess  themselves  Roman  Catho- 
lics at  the  present  day.  The  spiritual  guides  of  that  church 
solemnly  declare  their  assent,  and  swear  that  they  will  maintain 
ALL  that  has  been  delivered,  defined,  and  declared  in  the  sacred 
canons  and  general  councils — extending  through  many  folio 
volumes, — but  they  are  especially*  sworn  to  receive,  and  to 
profess,  to  their  latest  breath,  what  has  been  ordained  by  the 
Council  of  Trent. 

The  letter  of  Jewell  to  Scipio  appears  to  have  been  written 
a  short  time  previously  to  the  reassembling  of  the  council,  after 
the  long  interval  already  mentioned,  probably  in  1562.  A  sum- 
mary of  his  friend's  arguments  is  given  in  the  first  paragraph 
of  Jewell's  reply,  which  never  was  answered.  The  origmal  is 
in  Latin,  it  was  published  in  a  separate  form  about  the  time  when 
it  was  written,  but  it  is  not  included  in  the  folio  collection  of 
Jewell's  works.  The  original,  with  an  English  translation, 
was  appended  by  sir  Nathaniel  Brent  to  his  translation  of 
father  Paul's  History  of  the  Council  of  Trent,  published  in 
1629.  Another  translation,  but  of  inferior  merit,  was  printed 
in  1685,  with  an  English  edition  of  Jewell's  Apology.  The 
former  version  is  here  adopted  with  a  few  verbal  corrections. 

*  Praecipue. 


AN  EPISTLE 

FROM 

JEWELL   TO   SCIPIO, 

CONCERNING  THE  COUNCIL  OF  TRENT. 


1.  Sir,  According  lo  that  intimate  acquaintance,  which 
hath  been  between  us,  ever  since  we  lived  together  at  Padua, 
where  you  were  employed  in  the  affairs  of  your  common- 
wealth, and  I  in  my  studies;  you  write  unto  me  familiarly, 
that  you,  and  many  others  there  with  you,  wonder,  that  since 
a  general  council  at  Trent  hath  been  summoned  by  the 
pope,  for  the  settling  of  religion,  and  -the  removing  of  con- 
troversies, and  seeing  that  already  all  other  nations  from  all 
parts  are  there  assembled,  the  realm  of  England  alone  hath 
neither  sent  any  ambassadors  thither,  nor  by  any  messen- 
gers or  letter  excused  their  absence — but  that  without  any 
council,  it  hath  altered  almost  all  the  form  of  the  old  ancient 
religion ;  the  former  whereof,  as  you  say,  argues  a  proud 
stubbornness,  the  other  a  pernicious  schism.  For  it  is  a 
superlative  crime,  say  you,  for  any  man  to  decline  the  most 
sacred  authority  of  the  pope  of  Rome;  or  to  withdraw  him- 
self when  called  by  him  to  a  council.  And  as  for  the  con- 
troversies about  religion,  that  it  is  not  lawful  to  debate  them 
elsewhere  than  in  such  assemblies.  For  there  are  the  patri- 
archs and  bishops.  There  are  the  most  learned  men  of  all 
sorts.  From  their  mouths  the  truth  must  be  required. 
There  are  the  lights  of  the  churches.  There  is  the  Holy 
Ghost  ever  present.  All  godly  princes,  if  any  doubt  had 
risen  concerning  God's  worship,  still  referred  it  to  a  public 
consultation.  That  Moses,  Joshua,  David,  Ezekias,  Josias, 
and  other  judges,  kings,  priests,  did  not  advise,  concerning 
matters  of  religion,  elsewhere  than  in  the  assembly  of  bish- 
ops. That  Christ's  apostles  and  the  holy  fathers  held  coun- 
cils.    That  by  this  means  the  truth  displayed  her  beams; 

419 


420  Jewell  to  Scipio. 

heresies  were  subdued;  so  was  Arius  vanquished,  so  Eu- 
nomius,  so  Eutiches,  so  Macedonius,  so  Pelagius.  And  that 
by  the  same  means  the  present  distractions  of  the  world 
may  be  composed,  and  the  breaches  of  the  church  made  up 
again,  if,  contentions  and  factions  laid  aside,  we  would  come 
to  a  council;  without  which  nothing  can  lawfully  be  at- 
tempted in  religion. 

2.  This  in  effect  was  the  sum  of  your  letter.  I  do  not 
now  take  upon  me  to  answer  you  in  the  behalf  of  the  realm 
of  England,  by  what  advice  every  thing  hath  been  done; 
neither  do  I  think  that  you  expect  it  from  me,  or  desire  it. 
The  counsels  of  kings  are  hidden,  and  so  ought  to  be.  You 
know  the  old  saying.  Nor  every  where,  nor  to  all,  nor  to  all 
sorts  of  people.  Yet  for  our  old  and  intimate  acquaintance, 
because  I  see  you  desire  it  so  earnestly,  I  will  briefly  and 
friendly  show  you  what  I  think,  but,  as  it  is  said,  as  far  as 
I  know,  and  am  able;  and  I  doubt  not  but  that  will  satisfy 
you. 

3.  We  wonder,  say  you,  that  no  ambassadors  from  Eng- 
land come  to  the  council.  I  pray  you,  sir,  do  Englishmen 
only  not  come  to  this  council?  Were  you  yourself  present 
at  the  council?  Did  you  take  a  muster  of  them?  Did  you 
count  them  separately?  Did  you  see  that  all  other  nations 
were  met  from  all  parts,  excepting  only  the  English  ?  If 
you  have  such  a  mind  to  wonder,  why  do  not  you  wonder 
at  this  too — that  neither  the  three  memorable  patriarchs, 
of  Constantinople,  Antioch,  and  Alexandria,  nor  Presbyter 
John,*  nor  the  Grecians,  Armenians,  Persians,  Egyptians, 
Moors,  Ethiopians,  or  Indians  come  to  the  council?  For  do 
not  many  of  these  people  believe  in  Christ?  Have  they  not 
bishops?  Are  they  not  baptized  in  the  name  of  Christ? 
Are  they  not  Christians  and  so  called?  Or  did  there  come 
ambassadors  from  all  these  nations  to  the  council  ?  Or  will 
you  rather  say  that  the  pope  did  not  call  them,  or  that  your 
ecclesiastical  decrees  take  no  hold  of  them? 

4.  But  we  wonder  more  at  this,  that  the  pope  would  call 
those  men  to  a  council,  whom  beforehand  he  had  con- 
demned for  heretics,  and  openly  pronounced  as  excom- 
municated, without  hearing  either  them  or  their  plea.  For 
that  men  should  be  first  condemned  and  punished,  and 
afterwards  brought  to  their  trial,  is  absurd,  and,  as  we  say. 
The  cart  before  the  horse.  But  1  would  fain  be  resolved  of 
this — whether    the    pope's   meaning   be,  to    advise  in  the 

*  The  church  of  Abyssinia. 


Concerning  the  Council  of  Trent.  421 

council  concerning  religion  with  us,  whom  he  accounts 
heretics;  or  rather  that  we  should  plead  our  cause  at  the 
bar,  and  either  change  our  opinion  presently,  or  out  of  hand 
be  condemned  again?  The  former  is  without  example,  and 
denied  heretofore  by  Julius  the  third,  to  those  of  our  part. 
The  other  is  ridiculous;  if  he  think  that  the  English  will 
come  to  the  council,  only  to  be  indicted,  and  to  plead  for 
themselves,  especially  before  him,  who  long  since  is  charged 
with  most  heinous  crimes,  not  only  by  our  side,  but  also  by 
their  own. 

5.  Now,  if  England  only  seem  to  you  thus  stubborn, 
where  then  are  the  ambassadors  of  the  king  of  Denmark, 
of  the  princes  of  Germany,  of  the  king  of  Sweden,  of  the 
Switzers,  of  the  Grisons,  of  the  Hanse  Towns,  of  the  realm 
of  Scotland,  of  the  dukedom  of  Prussia?  Seeing  so  many 
Christian  nations  are  wanting  in  your  council,  it  is  absurd 
in  your  reckoning  to  miss  only  the  English.  But  why  do 
I  speak  of  these?  The  pope  himself  comes  not  to  his  own 
council !  and  why  do  you  not  wonder  at  that  also?  For  what 
a  pride  is  this,  for  one  man,  for  his  own  pleasure,  to  assem- 
ble together  all  Christian  kings,  princes,  and  bishops  when 
he  listeth,  and  to  require  them  to  be  at  his  call,  and  himself 
not  to  come  in  their  presence?*  Surely  when  the  apostles 
summoned  assemblies  at  Jerusalem,  Peter  the  apostle,  of 
whose  see  and  succession  they  brag,  would  not  be  absent. 
But,  as  I  conceive,  Pius  IV.  the  present  pope,  remembereth 
what  happened  heretofore  to  John  XXII.  that  he  came  not  in 
a  very  happy  hour  to  the  council  of  Constance;  for  he  came 
thither  a  pope,  but  returned  a  cardinal. f  Therefore,  since 
then,  the  popes  have  provided  for  themselves  in  the  rear,  and 
have  kept  at  home,  and  have  withstood  all  councils,  and  free 
disputes.  For  above  forty  years  since,  when  doctor  Martin 
Luther  was  cursed  by  the  pope  with  bell,  book,  and  candle, 
because  he  had  begun  to  preach  the  gospel,  and  to  reform 
religion  out  of  God's  word,  and  had  humbly  requested  that 
his  whole  cause  might  be  referred  to  the  cognizance  of  a 
general  council,  he  could  have  no  audience.  For  pope  Leo 
X.  saw  well  enough,  if  the  matter  should  come  to  a  coun- 
cil, that  his  own  state  might  come  in  danger,  and  that  he 
might  perchance  hear  what  he  would  not  willingly. 

6.  Indeed  the  name  of  a  general  council  carries  a  fair 
show,  if  it  be  assembled  as  it  ought,  and,  if  affections  laid 

*  None  of  the  popes  attended  the  council  of  Trent  in  person. 

t  John  XXII.  was  deposed  by  the  council  of  Constance,  a.  d.  1415. 


422  Jewell  to  Scipio. 

aside,  all  things  are  referred  to  the  rule  of  God's  word,  and 
the  truth  only  aimed  at.  But  if  religion  and  godliness  be 
openly  beaten  down,  if  tyranny  and  ambition  be  established, 
if  men  study  faction,  gluttony,  lust,  there  is  nothing  more 
pernicious  for  the  church  of  God.  All  this  I  have  spoken 
hitherto,  as  if  this  council,  which  you  call  so,  did  subsist 
somewhere,  and  were  indeed  a  council,  which  I  think  abso- 
lutely to  be  none.  Or  if  it  be  one,  and  subsist  any  where, 
surely  it  is  an  obscure  one,  and  kept  very  close.  For  though 
we  are  not  very  far  off,  yet  we  can  by  no  means  learn  what 
is  done  there,  what  bishops  have  met,  or  rather  indeed 
whether  any  at  all  are  met.  Nay  besides,  above  twenty 
months  since,*  when  this  council  was  first  summoned  by 
pope  Pius  IV.  the  emperor  Ferdinand  answered,  that  though 
all  other  matters  were  accommodated,  yet  he  did  much  dis- 
like the  place  which  the  pope  had  made  choice  of  for  him- 
self. For  Trent,  though  a  pleasant  city,  yet  neither  was 
commodiously  enough  seated  for  the  accommodation  of  so 
many  nations,  nor  able  to  receive  so  great  a  multitude  of 
men,  as  were  likely  to  meet  at  a  general  council.  Nearly 
the  same  answer  was  returned  from  other  Christian  princes; 
and  from  some,  in  much  sharper  terms.  Therefore  we  be- 
lieved that  all  these  things,  together  with  the  council  itself, 
had  vanished  away  into  smoke.f 

7.  But  I  pray  you,  who  is  he  that  hath  summoned  this 

*  This  date  points  out  about  what  time  Jewell  wrote  to  Scipio. 
A  public  communication  relative  to  the  reassembling'  of  the  council 
of  Trent  was  made  to  the  ambassadors  of  the  different  powers  by 
Pius  IV.  on  June  3d,  1560,  about  six  months  after  his  elevation  to 
the  papacy.  The  emperor  objected  to  the  place,  as  is  here  mention- 
ed; the  pope  however  persisted,  and  on  November  29th,  the  same 
year,  issued  his  bull  summoning  the  council,  which  was  opened  on 
January  18th,  1562,  but  did  not  proceed  with  much  activity  for  some 
months.  The  letter  must  have  been  written  in  the  autumn  of  1562, 
probably  soon  after  the  sittings  had  commenced.  There  was  some 
debate  at  the  recommencement  of  the  proceedings,  whether  the  as- 
sembly  should  be  considered  as  a  new  council,  or  as  the  continuation 
of  that  which  had  been  suspended  ten  years  before;  the  latter  was 
resolved  on.  It  is  hardly  needful  to  remind  the  reader,  that  in  the 
sixteenth  century,  intelligence  of  public  events  did  not  circulate  with 
the  same  rapidity  as  at  the  present  day. 

t  As  on  the  first  assembling  of  the  council  in  August,  1542,  when 
only  the  pope's  legates,  and  a  few  Italian  bishops,  with  some  under 
the  emperor's  influence,  and  the  imperial  ambassador  attended.  The 
legates  declined  to  open  the  council  witli  so  small  an  attendance,  and 
after  remaining  at  Trent  seven  months,  they  were  recalled  by  the 
pope;  the  bishops  had  departed  previously  under  various  pretexts. 


Concerning  the  Council  of  Trent,  423 

council,  and  called  the  world  together?  You  will  say,  pope 
Pius  IV.  And  why  he,  rather  than  the  bishop  of  Toledo? 
For  by  what  power,  by  what  example  of  the  primitive  church, 
by  what  right  doth  he  this?  Did  Peter,  Linus,  Cletus,  Cle- 
mens,* thus  toss  and  tumble  the  world  with  their  procla- 
mations? This  was  always,  whilst  the  empire  flourished, 
the  special  right  of  the  emperors  of  Rome.  But  now,  since 
the  power  of  the  empire  is  lessened,  and  kingdoms  by  suc- 
cession share  part  of  the  imperial  power,  that  power  is 
communicated  to  Christian  kings  and  princes.  Search  the 
annals,  lay  together  the  memorials  of  all  antiquity,  you 
shall  find  that  the  most  ancient  councils,  the  Nicene,  the 
Ephesine,  that  of  Chalcedon,  that  of  Constantinople,  have 
been  called  by  the  Roman  emperors,  Constantine,  Theodo- 
sius  I.,  Theodosius  11. ,  Marcian,  not  by  the  popes  of  Rome. 
8.  Leo  the  pope,  a  man  otherwise  loving  enough  to  him- 
self, and  no  way  neglectful  of  the  authority  of  his  see,  did 
humbly  beseech  Marcian  the  emperor,  a.  d.  481,  that  he 
would  summon  a  council  to  be  held  in  Italy,  as  being  the 
fittest  place.  All  the  priests,  says  he,  beseech  your  clemen- 
cy, that  you  would  command  a  general  council  to  be  held 
within  Italy.  But  the  emperor  caused  that  council  to  be 
assembled,  not  in  Italy,  which  the  pope  earnestly  laboured, 
but  at  Chalcedon,  in  Bithynia;  to  show  that  was  his  right, 
and  belonged  to  him  only.  And  when  Ruffinus,  in  the 
bickering  which  he  had  with  Jerome,  had  alleged  a  certain 
synod.  Tell  me,  says  Jerome,  what  emperor  caused  it  to  be 
called?  Jerome  did  not  think  the  authority  of  a  general 
council  firm  enough,  unless  an  emperor  had  called  it.  I 
demand  not  now,  what  emperor  hath  commanded  the  bish- 
ops to  be  called  to  Trent  at  this  present?  But  with  what 
emperor  did  the  pope,  who  hath  taken  thus  much  to  him- 
self, advise  of  holding  the  council;  what  Christian  king  or 
prince  did  he  make  privy  to  his  design?  To  intrude  upon 
another's  right  by  fraud  or  force,  and  to  usurp  for  his  own 
what  belongs  to  others,  is  injurious  dealing.  But  to  abuse 
the  clemency  of  princes,  and  to  rule  over  them  as  his  vassals, 
is  an  egregious  and  an  intolerable  disgrace  to  them.  But 
for  us  by  our  complying,  to  go  about  to  back  such  an  injury, 
and  disgrace,  were  no  less  injury.  Wherefore  if  we  should 
only  say  thus  much,  that  this  Trent  council  of  yours  is  not 
lawfully  called,  that  pope  Pius  hath  done  nothing  rightly  or 
orderly,  no  man  could  justly  find  fault  with  our  absence. 
*  Said  to  be  the  earliest  bishops  of  Rome. 


424  Jewell  to  Scipio. 

9,  I  pass  over  the  wrongs  which  the  popes  of  Rome 
have  done  us.  They  have,  as  often  as  they  pleased,  armed 
our  people  against  their  sovereign.  They  have  pulled  the 
sceptres  out  of  our  kings'  hands,  and  the  crowns  from  off 
their  heads.  They  would  have  the  kingdom  of  England  to 
be  theirs,  and  held  in  their  name,  and  our  kings  to  reign  by 
their  favour.*  "Within  these  latter  years,  they  have  stirred 
up  against  us,  sometimes  the  French,  sometimes  the  empe- 
ror. What  the  intentions  of  Pius  himself  have  been  to- 
wards us,  what  he  hath  done,  what  he  hath  spoken,  what  he 
hath  practised,  what  he  hath  threatened,  it  is  needless  to 
rehearse.  For  his  actions  and  his  words  are  not  so  close,  so 
concealed,  but  that  the  aim  of  both  may  be  discovered.  By 
what  courses  he  was  made  pope,  and  by  what  steps  he 
mounted  to  so  great  a  dignity,  I  say  nothing.  I  do  not  say, 
that  he  aspired  to  the  popedom  by  corrupting  of  cardinals, 
buying  of  voices,  by  price  and  purchase,  by  underminings, 
and  ambushes.  I  do  not  say,  that  lately,  being  not  able  to 
quit  scores,  he  cast  cardinal  Caraffa  into  prison,  and  there 
murdered  him,  by  whose  assistance  he  had  compassed  the 
rest  of  the  cardinals'  voices,  to  whom  for  that  service  he 
owed  a  great  sum  of  money.  These,  and  divers  other  things, 
I  leave  to  you,  who  both  behold  them  at  a  nearer  distance, 
and  better  understand  them,!  And  can  you  wonder  then, 
that  we  come  not  to  a  man  of  blood,  one  that  purchases 
voices,  that  denies  to  pay  his  debts,  to  a  simoniacal  person, 
to  a  heretic?  Believe  me,  it  is  not  the  part  of  a  wise  man 
wilfully  to  run  into  a  place  infected,  and  to  consult  of  reli- 
gion with  the  enemies  of  religion.  My  mother,  says  one, 
forbade  me  the  company  of  infamous  persons.  John  the 
apostle  durst  not  sit  in  the  same  bath,  nor  wash  with  Cerin- 
thus,  lest  he  should  be  struck  from  heaven  with  the  same 
thunder.  I  have  not  sat,  sailh  David,  in  the  assembly  of 
vanity,  neither  will  f  walk  with  the  workers  of  iniquity. 

10.  But  admit  that  this  is  the  pope's  proper  right;  let  it 
be  in  his  power  to  call  councils,  to  govern  the  whole  world. 
Let  those  things  be  false  and  vain,  which  we  have  spoken 
concerning  the  power  of  the  emperor,  and  the  right  of  kings. 
Grant  that  pope  Pius  is  an  honest  man;  that  he  was  duly 
and  lawfully  made  pope;  that  he  sought  no  man's  life;  that 

'  On  the  accession  of  queen  Elizabeth  being  notified  to  the  pope, 
no  breach  with  the  papal  see  then  existing,  the  pope  expressed  his 
surprise  that  she  should  have  dared  to  assume  the  croNvn  of  England 
without  having  previously  obtained  his  consent. 

t  Thev  were  notorious. 


Concerning  the  Council  of  Trent.  425 

he  did  not  kill  Caraffa  in  prison;  yet  it  is  fit  that  councils 
should  be  free;  that  every  man  may  be  present  that  will, 
and  those,  with  whose  convenience  it  stands  not,  may  be 
absent.  And  such  was  anciently  the  equity  and  modera- 
tion of  those  better  men.  The  princes  were  not  then  called 
together  in  such  a  slavish  manner,  that  if  any  one  of  them 
had  stayed  at  home,  or  had  not  sent  ambassadors  to  the 
council,  presently  every  eye  was  upon  him,  every  finger 
pointing  at  him.  In  the  Nicene  council,  in  the  Ephesine, 
in  that  of  Constantinople,  what  spy  observed  who  were 
absent?  But  there  was  no  ambassador  then,  either  from 
England,  or  Scotland,  or  Poland,  or  Spain,  or  out  of  the 
two  Pannonias,*  or  out  of  Denmark,  or  out  of  all  Germany. 
See,  read,  re-examine  the  subscriptions,  you  shall  find  it  as 
I  say.  And  why  do  not  you  marvel  then,  that  the  English 
came  not  to  those  councils,  being  so  full,  so  famous,  so  re- 
nowned, so  frequented?  Or  that  the  popes  in  those  times 
were  so  patient,  as  not  to  condemn  them  for  contumacy? 
But  this  tyranny  of  the  popes  was  not  yet  grown  up;  it  was 
lawful  then  for  holy  bishops,  and  fathers,  as  it  stood  with 
their  convenience,  to  stay  at  home  without  prejudice.  The 
apostle  Paul  would  not  put  himself  upon  the  council  at 
Jerusalem,  but  rather  appealed  to  Csssar.  Athanasius,  the 
bishop,  though  the  emperor  summoned  him  to  the  council 
at  Coesarea,  yet  he  would  not  come.  The  same  man  in  the 
Syrmian  council,  when  he  saw  that  the  Arians  were  likely 
to  prevail,  presently  withdrew  himself,  and  went  his  way, 
and  the  w^estern  bishops  following  his  example,  refused  to 
come  to  that  council.  John  Chrysostom  came  not  to  the 
Arian  council,  though  the  emperor  Arcadius  called  him, 
both  by  letter,  and  also  by  message.  At  what  time  the 
Arian  bishops  assembled  in  Palestine,  and  drew  with  them 
the  votes  of  the  greater  part,  old  Paphnutius,  and  Maximus 
bishop  of  Jerusalem,  went  out  together  out  of  the  midst  of 
their  assembly.  Bishop  Cyril  appealed  from  the  council 
of  the  Patropassians.  Paulinus,  bishop  of  Treves,  would 
not  come  to  the  council  of  Milan,  because  he  saw  that  by 
the  favour  and  power  of  the  emperor  Constantius,  all  things 
went  on  Auxentius  the  Arian's  side.  The  bishops  that  had 
met  in  a  council  at  Constantinople,  being  called  to  a  council 
at  Rome,  refused  to  come,  VVhich  notwithstanding  turned 
not  to  their  prejudice,  though  they  were  called  by  the  em- 
peror's letters.  In  those  days  the  excuse  seemed  reason- 
*  Hungary. 
JEWELL.  37 


426  Jewell  to  Scipio. 

able  enough,  that  they  were  to  watch  over  the  charge  and 
reformation  of  their  own  churches.  Though  they  saw  that 
the  Arians  sought  to  possess  all  the  churches,  and  that 
their  presence  would  have  been  of  great  importance  for  the 
abating  of  their  rage. 

11.  What  if  our  bishops  should  now  give  the  same  an- 
swer— that  they  can  spare  no  time  from  their  sacred  func- 
tions; that  they  are  wholly  employed  in  restoring  again 
their  own  churches;  that  they  cannot  be  absent,  five,  six, 
seven  years,  especially  there,  where  they  should  be  able  to 
do  no  good?  For  our  bishops  are  not  so  idle  as  those  at 
Rome,  that  live  in  pleasure  in  their  palaces,  and  dance  at- 
tendance upon  the  cardinals,  and  hunt  after  livings.  Our 
churches  are  so  miserably  wasted  and  ruined  by  them,  that 
they  cannot  be  repaired  in  a  small  time,  or  with  ordinary 
diligence.  But  now  we  see  plainly  that  these  men  seek 
to  encroach  upon  our  time,  that  without  any  necessity  we 
might  be  drawn  abroad,  and  so  disabled  to  advance  the 
gospel  at  home,  and  in  the  council  be  hindered  by  them. 

12.  For  the  pope,  that  you  may  not  be  mistaken,  does 
but  make  a  show  of  a  council,  and  means  it  not,  for  think 
not  that  he  does  any  thing  sincerely  or  truly.  Lewis  XI. 
was  wont  to  say  to  Charles  VIII.  that  he  who  knows  not 
how  to  make  shows  of  what  he  means  not,  knows  not  king- 
craft. But,  as  the  times  go  now,  he  that  knows  not  how 
to  dissemble  what  he  means,  and  to  cloak  his  designs  under 
a  disguised  countenance,  is  much  more  ignorant  how  to 
play  the  pope.  For  that  see  is  wholly  supported  with 
mere  hypocrisy,  which  the  less  natural  strength  it  hath,  so 
much  the  more  colour  it  needs.  For  if  the  popes  thought 
a  general  council  so  effectual  for  removing  of  schisms,  why 
did  they  defer  a  thing  so  necessary  thus  long?  Why  did 
they  sit  quiet  thirty  years  together,  and  suffer  Luther's 
doctrine  to  lake  root?  Why  did  they  not  call  a  council  at 
the  first?  Why  did  they  assemble  the  Trent  council  with 
such  reluctance  and  unwillingness,  more  by  the  instigation 
of  the  emperor  Charles,  than  of  their  own  accord.  And 
having  been  at  Trent  well  nigh  ten  years,  with  all  this  de- 
liberation, why  have  they  done  just  nothing?  Why  have 
they  left  the  matter  undone?  Who  hindered,  who  withstood 
them?  Believe  me  in  this,  good  brother,  the  popes  are  not 
in  hand  now  to  keep  a  solemn  council,  or  to  restore  religion, 
which  they  make  a  mock  of  That  which  they  intend,  and 
seek,  and  labour  for,  is  to  delude  the  minds  of  godly  men, 


Concerning  the  Council  of  Trent,  427 

and  the  whole  world,  with  a  pompous  expectation  of  a 
general  council. 

13.  They  see  that  their  wealth  hath  been  lessening  now 
a  long  time,  and  declining.  That  their  tricks  do  not  find 
the  same  credit  now  as  heretofore.  That  an  incredible  num- 
ber of  men  every  day  fall  from  them.  That  men  do  not  now 
run  to  Rome  in  such  troops.  That  there  is  not,  now-a-days, 
so  high  an  estimation,  or  so  dear  a  price  given  for  indul- 
gences,  interdicts,  blessings,  absolutions,  and  empty  bulls. 
That  their  mart  of  ceremonies  and  masses,  and  all  their 
harlot  trumpery  is  slighted.  That  a  great  part  of  their 
tyranny  and  pomp  is  shrunk.  That  their  revenues  are  more 
slender  than  they  were  wont  to  be.  That  they  and  theirs 
are  laughed  at  every  where,  even  by  mere  children.  That 
their  whole  rest  lies  now  at  stake.  And  indeed  it  is  no  wonder 
if  those  things  fall,  which  had  no  roots  to  hold  them.  Our 
Saviour  Jesus  Christ  extinguished  all  those  things,  not  by 
arms  or  force  of  men,  but  by  the  heavenly  impulse  and  breath 
of  his  mouth ;  he  will  consume  and  abolish  them  with  the 
brightness  of  his  coming.  This  is  the  force  of  God's  word  ; 
this  is  the  power  of  the  gospel ;  these  are  the  weapons  by 
which  every  fortification  is  overthrown,  which  is  raised 
against  the  knowledge  of  God.  This  doctrine  shall  be 
preached  through  the  whole  world  in  despite  of  them  all ; 
the  gates  of  hell  shall  not  prevail  against  it.  The  merit- 
mongers'  shops  now  wax  cold  at  Rome;  their  wares,  as  if 
Porsenna's  goods  were  put  to  sale,*  are  very  low  priced, 
and  yet  can  scarcely  find  a  chapman.  The  indulgence  bro- 
ker trots  up  and  down,  and  finds  no  fools.  This  is  it;  hence 
grows  their  grief;  this  vexes  the  popes.  They  see  that 
this  so  great  a  light  broke  forth  from  one  spark.  What 
is  it  likely  to  do  now,  when  so  many  fires  are  kindled  in  all 
places  of  the  world  ?  And  so  many  Christian  kings  and 
princes  acknowledge  and  profess  the  gospel  ?  For  they 
serve  not  Christ  Jesus,  but  their  bellies.  They  say  that 
Carneades  the  philosopher,  when    he  was  at  Rome,  and 

*  Porsenna  besieged  Rome  at  an  early  period  of  its  history.  Hav- 
ing  made  peace,  he  ordered  his  soldiers  to  leave  their  tents  with  the 
provisions  and  other  stores  they  contained,  which  were  sold  to  the  peo- 
ple by  public  sale,  and  much  relieved  their  wants.  In  commemoration 
of  this  kindness,  whenever  any  goods  belonging  to  tlie  public  were 
offered  for  sale  without  reserve,  proclamation  was  made,  "They  are 
Porsenna's  goods."  At  length  this  became  a  proverb,  generally  un- 
derstood to  mean  that  the  articles  so  offered  were  to  be  sold  cheap. 


428  Jewell  to  Scipto. 

made  that  memorable  speech  against  justice,  amongst  other 
things  added  this.  That  this  virtue,  if  it  were  one,  would  be 
less  profitable  to  no  kind  of  men,  than  to  the  Romans.  For 
they,  by  force  and  robbery,  had  subdued  other  men's  do- 
minions to  themselves,  and  had  compassed  the  empire  of  the 
world  by  high  injustice.  Now  if  they  would  at  length  ob- 
serve justice,  they  must  restore  all  those  things  which  they 
possess  unjustly.  They  must  return  to  their  shepherd's 
cottages,  and  their  cold  sheds,  which  were  all  they  had  in 
the  beginning.  So  verily,  these  men,  if  they  would  deal 
plainly,  and  lay  aside  their  disguises,  and  do  their  duty,  and 
render  every  one  his  own,  they  see  they  must  come  to  their 
staff  and  scrip  again,  to  sobriety  and  modesty,  to  the  labours 
and  function  of  bishops.  For  they  have  heard  Augustine 
say,  that  the  name  of  a  bishop,  is  a  name  of  work,  not  of 
honour;  and,  that  they  are  no  bishops  who  would  have  the 
preeminence  above  others,  but  care  not  to  benefit  them. 
And  therefore  they  see,  that  it  is  less  advantage  for  them- 
selves, than  for  any  sort  of  men,  to  have  the  gospel  spread 
wider,  and  further  propagated  ;  for  they  cannot  be  safe,  if 
they  will  be  sound.  Therefore,  now  they  raise  tumults, 
and  puzzle  all,  as  Demetrius  the  silversmith  did  of  old, 
when  he  saw  that  his  hopes  of  gain  were  crossed.  Now, 
therefore,  councils  are  summoned ;  the  abbots  and  bishops 
are  called  to  make  a  party.  For  this  they  thought  the 
most  cunning  plot,  to  spin  out  the  time  for  some  years,  to 
hold  men's  minds  in  suspense  with  expectation ;  many  things, 
as  is  usual,  might  fall  out  in  the  mean  time.  Some  war  might 
be  raised.  One  of  these  princes  might  die;  this  so  sharp 
desire  of  theirs  for  the  gospel  might  in  process  of  time  be 
dulled  ;  men's  minds  might  wax  cool.  In  the  mean  while, 
as  one  says,  somewhat  will  be  done  I  hope. 

14.  Long  since,  the  Persians  having  been  vanquished 
and  triumphed  over,  when  the  Athenians  had  begun  to 
repair  their  walls,  which  the  Persians  had  laid  level  with 
the  ground,  and  the  Lacedemonians  had  straitly  interdicted 
them,  to  the  end  that  they  might  keep  them  the  easier  under 
their  check — Themistocles  the  Athenian  general,  a  wise 
man,  seeing  that  the  safety  of  his  country  might  be  hazarded, 
promised  that  he  would  come  to  Lacedemon  to  confer  with 
them  about  it.  So,  being  upon  the  way,  to  spend  time,  he 
feigned  himself  sick,  that  he  might  tarry  the  longer  upon 
his  journey.  At  length,  being  come  to  Lacedemon,  he 
began  to  make  many  cavils  on  set  purpose.    Sometimes  the 


Concerning  the  Council  of  Trent.  429 

covenants  did  not  please  him.  Sometimes  he  demanded 
time  to  advise.  Sometimes  he  must  wait  for  his  fellow  am- 
bassadors, without  whom  nothing  could  be  done;  otherwise 
he  must  send  ambassadors  to  Athens.  In  the  mean  time, 
whilst  he  trifled,  the  Athenians  had  walled  their  city  round ; 
and,  if  any  force  were  offered,  were  provided  of  a  defence. 
So  these  men,  whilst  they  put  off  from  day  to  day,  and  will 
have  all  referred  to  councils;  in  the  mean  while  they  build 
up  their  walls,  whilst  we  sit  idle,  looking  after  we  know  not 
what ;  that  at  the  last,  when  they  have  made  all  safe,  they 
may  shut  us  out  wholly,  and  neither  a  council  may  be  held, 
nor  any  thing  at  all  done. 

15.  For  it  is  worth  the  pains  to  observe  their  tricks  and 
fetches.  How  often  councils  have  been  summoned,  which 
have  not  met !  How  often  a  mere  rumour  has  disturbed  all 
their  preparation,  and  all  the  expectations  !  How  often  have 
the  fathers  made  a  stand  upon  the  sudden  in  the  midst  of 
their  journey!  How  often  have  the  scarlet  counsellors  slipped 
home  in  the  midst  of  the  council,  having  done  just  nothing; 
and  have  adjourned  the  next  session  till  the  ninth  or  tenth 
year  following !  How  often  have  they  quarrelled  with  the 
air,  the  victuals,  the  place,  the  time !  For  the  pope  only 
assembles  the  councils,  and  he  alone  dismisses  them  when 
he  pleases.  If  any  thing  please  him  not,  or  the  business 
begin  to  go  awry,  presently  the  solemn  close  of  the  plays  is 
heard,  Valete,  e't  Plaudite,  Farewell,  and  clap  your  hands. 
A  council  is  called  at  Basil,  a.  d.  1431.  They  meet  from  all 
parts  in  great  numbers.  They  fall  earnestly  upon  many 
matters.  Eugenius  the  pope  is  cast  by  all  the  voices,  as  a 
simoniacal  and  schismatical  person.  Amadous,  duke  of  Sa- 
voy, is  put  in  his  place.  Eugenius,  as  his  part  was,  takes 
this  indignly,  thinks  with  himself,  that  this  might  be  a  dan- 
gerous precedent  for  posterity.  That  his  power  and  strength 
were  far  above  all  councils.  That  a  council  could  not  meet 
but  by  his  command;  nor  determine  on  any  thing,  but  what 
he  pleased.  That  it  was  an  ungodly  act,  to  inquire  into  his 
life  in  a  conventicle  of  bishops.  Presently  he  calls  back  the 
council  to  Ferrara  in  Italy;  afterwards  he  translates  it  to 
Florence.  Why  what  doings  are  these,  I  pray  ?  Did  Euge- 
nius think  the  climate  would  alter  men's  minds,  or  that  the 
Holy  Ghost  would  give  more  discreet  answers  in  Italy,  than 
he  had  formerly  in  Germany?  Nay,  nay,  in  all  those  changes 
he  sought  not  after  Christ,  but  his  own  benefit.  He  saw  that 
his  enemv,  Sigismond  the  emperor,  did  overtop  him  in  Ger- 
37* 


430  Jewell  to  Scipio. 

many,  both  in  power,  and  in  favour.  And  those  fathers 
which  had  met  at  Basil,  if  they  were  removed  out  of  those 
harsh  and  rough  countries  into  Italy,  they  might,  as  trees 
when  they  are  transplanted,  be  made  more  mellow.  For 
now-a-days,  lamentable  that  it  be  so,  the  intent  or  scope  of 
councils  is  not  to  discover  truth,  or  to  confute  falsehood. 
For  in  these  later  ages,  this  hath  been  the  only  endeavour 
of  the  popes,  to  establish  the  Roman  tyranny,  to  set  wars 
on  foot,  to  set  Christian  princes  together  by  the  ears,  to  raise 
money,  sometimes  for  the  holy  land,  sometimes  for  the 
building  of  St.  Peter's  church,  sometimes  for  other  uses,  I 
know  not  what,  or  rather  abuses,  all  which  money  was  to 
be  cast  into  some  few  bellies,  in  gluttony  and  lust.  And 
this  hath  been  the  only  cause  or  course  of  councils  lor  some 
ages  last  past.  For  of  errors  and  abuses,  as  if  there  were 
none  at  all,  nothing  ever  could  be  handled. 

16.  Peter  AUiacensis  made  great  complaint  in  the  council 
of  Constance  concerning  the  covetousness  and  pride  of  the 
court  of  Rome,  but  what  good  did  he  ?  Was  there  any  part 
of  their  controversy  or  pride  restrained  by  the  authority  of 
the  council  ?  The  same  man  says,  that  holy  days,  and  the 
flocks  of  idle  monks  ought  in  his  opinion  to  be  lessened. 
And  another,  in  a  certain  work  entitled  Tripartite,  and  joined 
to  the  Lateraa  council,  says  the  whole  world,  almost,  speaks 
against  it,  and  is  scandalized  at  the  infinite  multitude  of 
beggarly  friars.  And  the  fathers  in  the  council  of  Lateran, 
say,  -We  strictly  command  that,  for  the  future,  no  man  in- 
vent a  new  religious  order.  Since  that  time  what  hath  been 
done  for  holy  days,  I  know  not :  it  is  probable,  that  no 
abatement  is'made.  But  for  the  orders  of  monks,  they  are 
infinitely  multiplied.  For  the  last  popes  have  added  Jesuits, 
Capuchins,  and  Theatines ;  as  if  there  had  not  been  yet 
enough  of  these  slow  bellies.  John  Gerson,  chancellor  of 
Paris'^  exhibited  in  the  council  of  Constance,  seventy-five 
abuses  in  the  church  of  Rome,  which  he  earnestly  desired 
might  be  reformed.  But  of  so  great  a  number,  what  one 
abuse  did  they  take  away?  John  Picus  Mirandula  writes 
to  pope  Leo,  to  abridge  idle  ceremonies,  and  to  restrain  the 
luxury  of  priests.  The  bishops  afterwards,  in  the  Lateran 
council  sat  in  great  numbers,  and  moved  much  expectation. 
But  what  one  ceremony  did  they  abate?  What  one  priest's 
luxury  or  lewdness  did  they  condemn?  Mantuan  the  poet 
complains  by  name  of  the  manners  of  the  church  of  Rome. 
Bernard  the  "abbot  writes  thus  to  pope  Eugenius  :  Your  court 


Concerning  the  Council  of  Trent,  431 

receives  good  men,  but  makes  them  not ;  wicked  men  thrive 
there,  the  good  pine  and  fall  away.  And  speaking  of  the 
woful  state  of  the  church  in  those  days,  From  the  sole  of 
the  foot,  sailh  he,  to  the  crown  of  the  head,  there  is  no 
health  in  her.  And  again,  says  he,  Where  is  there  one  to 
preach  the  acceptable  year  of  the  Lord  ?  Now-a-days,  sailh 
he,  they  keep  not  Christ's  spouse,  but  destroy  her ;  they 
feed  not  the  Lord's  flock,  but  slaughter  and  devour  it.  Pope 
Adrian  VL  when  he  sent  his  legate  into  Germany,  confessed 
truly  and  ingenuously,  that  the  state  of  the  whole  clergy 
was  most  corrupt.  All  we  prelates,  says  he,  have  swerved 
every  one  to  his  own  way,  neither  is  there  now  any  one 
that  doth  good,  no  not  one.  Albertus  Pighius  confesses, 
that  in  the  mass  itself,  which  they  would  have  to  be  most 
sacred,  and  in  which  alone  they  place  the  main  of  Chris- 
tian religion,  are  found  errors  and  abuses.  What  needs 
more?  I  pass  over  other  witnesses,  for  they  are  infinite. 
There  were  many  councils  held  after  the  council  of  Con- 
stance ;  the  bishops  were  called  together  ;*  the  synod  of 
Basil  was  summoned,  as  they  then  made  show,  expressly 
for  the  reformation  of  the  whole  clergy.  But  since  that 
time,  the  errors  have  been  increased  in  all  places ;  nay  the 
vices  of  the  priests  themselves  doubled. 

17.  The  cardinals  chosen  by  pope  Paul  III.  to  consider 
of  the  state  of  the  church,  made  report,  that  there  were  many 
corruptions  in  it,  especially  in  the  manners  of  the  bishops 
and  clergymen. t  That  the  bishops  were  idle,  did  not  in- 
struct the  people,  nor  feed  the  flock,  nor  look  to  the  Lord's 
vineyard  ;  that  they  lived  in  princes'  courts',  and  kept  not 
home.  That  the  cardinals  had  sometimes  three,  sometimes 
four  bishoprics  in  commendam,  with  great  prejudice  to  the 
church  ;  for  that  those  offices  are  not,  as  they  say,  compati- 
ble, or  to  be  held  together.  That  the  conventual  orders 
ought  to  be  wholly  banished  out  of  the  church.  Since  this, 
the  Trent  council  hath  been  held.  But  have  the  bishops 
since  then  begun  to  feed  the  flock  ?     Have  they  left  their 

*  The  council  of  Basil  was  held  a.  d.  1431. 

t  This  commission  of  cardinals  was  appointed  a.  d.  1537.  Some 
few  enormities  were  pointed  out,  but  the  remedies  suggested  were 
very  inadequate,  and  the  errors  in  doctrine  were  left  untouched.  The 
pope  ordered  that  the  report  should  be  concealed,  but  a  copy  being 
Bent  to  Germany,  it  was  there  printed  with  animadversions  by  Luther, 
exposing  the  futility  of  the  proposed  remedies.  A  frontispiece  was 
prefixed,  which  represented  the  pope  sitting  upon  a  throne,  while 
Bome  cardinals  about  him  were  brushing  down  cobwebs  with  foxes 
tails  fastened  to  long  poles. 


432  Jewell  to  Scipio. 

non-residence  and  living  in  princes'  courts  ?  Have  the  car- 
dinals ceased  to  be  bishops?  Or  is  it  provided  that  the 
church  sustain  no  prejudice  thereby  ?  Have  the  conventual 
orders  been  abridged,  or  has  religion  amongst  them  been 
reformed  1  What  need  then  was  there  of  calling  together 
so  many  bishops  so  far  off,  or  to  advise  so  many  years  in 
vain,  of  reforming  the  church?  This  is  just  like  the  phari- 
sees  going  about  to  repair  God's  church. 

18.  They  confess  errors  and  abuses.  They  call  councils 
and  pretend  a  zeal  of  religion  and  godliness.  They  promise 
their  pains  and  endeavours  ;  that  they  will  join  with  us,  to 
build  up  again  whatsoever  is  fallen  down.  Just  so,  as  the 
enemies  of  God's  people  said  they  would  join  with  Nehe- 
miah  to  build  the  Lord's  temple.  For  they  did  not  intend 
the  building  of  the  Lord's  temple,  but  by  all  possible  means 
to  hinder  it.  They  will  be  reconciled  to  us,  but  so  as  Na- 
hash  the  tyrant  would  long  ago,  with  the  Jews  of  Jabesh 
Gilead ;  1  Sam.  xi.  upon  no  other  conditions,  but  that  we 
must  suffer  our  right  eyes  to  be  plucked  out ;  that  is,  that 
we  should  sufTer  ourselves  to  be  bereaved  of  God's  word, 
and  the  gospel  of  our  salvation. 

19.  For  have  they  any  care  of  religion?  Care  they  for 
God's  church,  who  care  neither  for  God's  vengeance  nor 
the  salvation  of  the  people,  nor  any  part  of  their  own  duty? 
Let  Pan,  say  they,  look  to  his  sheep;  they,  in  the  mean  time, 
manage  wars,  hunt,  fare  sumptuously;  to  say  no  worse  of 
them.  Oh  !  who  would  believe  that  these  men  ever  think 
of  God's  church  or  religion  ?  What  errors  will  these  m.en 
ever  take  away  or  when?  What  light  will  they  restore  unto 
us?  Whatsoever  you  say,  though  you  carried  the  sun  itself 
in  your  hands,  yet  they  will  not  see.  Open  errors  they  ex- 
cuse as  far  as  they  are  able,  and  colour  and  smooth  them,  as 
anciently  Symmachus  or  Porphyry  did  the  errors  and  follies 
of  the  heathen.  "  And  indeed  they  are  wholly  set  upon  this, 
not  to  seem  to  have  led  God's  people  astray,  or  at  any  time 
to  have  erred  themselves.  Or  if  it  come  into  their  heads 
to  amend  any  thing,  which  either  they  never  do,  or  very 
seldom  and  sparingly;  as  it  is  reported  of  Alexander,  an 
emperor  of  Rome,  that  being  not  altogether  averse  from  the 
Christian  religion,  he  worshipped  Christ  and  Orpheus  in  the 
same  chapel ;  and  as  in  times  past  the  ancient  Samaritans  re- 
tained the  worship  of  the  true  God,  and  of  idols  both  together, 
2  Kings  xvii.  so  they  will  receive  perchance  some  part  of  the 
gospel  upon  this  condition,  that  therewith  they  may  admit 


Concerning  the  Council  of  Trent.  433 

superstitions,  and  doting  errors.  They  receive  truth,  so  that 
they  may  retain  falsehood.  They  allow  of  ours,  so  that  they 
may  not  disallow  their  own.  And  so  they  do  not  takeaway, 
but  colour  abuses,  and  only  new  plaster  old  pillars. 

20.  In  this  manner  do  they  reform  God's  church ;  so  are 
the  council  and  synods  kept.  Truih  is  not  followed,  but 
men's  affections.  The  better  part  is  mastered  by  the  greater. 
Indeed  the  very  name  of  a  general  council  carries  a  glorious 
lustre.  But  yet  oftentimes  poison  is  caroused  out  of  a  fair 
cup.  For  it  is  not  enough  for  a  few  bishops  and  abbots  to 
have  met  in  one  place;  the  virtue  of  a  council  consists  not 
in  mitres  and  scarlet  robes ;  neither  is  every  decree  of  a 
council  directly  to  be  received  for  an  oracle.  That  was  a 
council  of  which  the  prophet  Isaiah  writes,  ch.  xxx.  1.  Wo 
to  the  rebellious  children,  saith  the  Lord,  who  assemble  a 
council,  but  not  by  me.  In  another  place.  Take  counsel  and 
it  shall  come  to  nought,  ch.  viii.  10.  That  was  a  council  of 
which  the  prophet  David  speaks,  The  kings  of  the  earth  set 
themselves,  and  the  rulers  take  counsel  together  against  the 
Lord,  and  against  his  anointed.  That  was  a  council  which 
condemned  the  Son  of  God,  Christ  Jesus,  to  the  cross.  That 
was  a  council  which  was  held  at  Carthage  under  Cyprian; 
in  which  it  was  decreed  that  those  who  had  been  baptized  by 
heretics,  when  they  returned  to  the  church,  ought  to  be  bap- 
tized again.  Which  error  afterwards  required  so  many  coun- 
cils and  writings  of  the  fathers  to  repeal.  What  needs  many 
words?  The  second  Ephesine  council  openly  took  part  with 
Eutyches,  that  the  human  nature  in  Christ  was  turned  into 
his  divinity.  The  second  Nicene  council  decreed  manifest 
idolatry  about  adoration  of  images.  The  council  of  Basil, 
as  Albertus  Pighius  says,  decreed  against  all  antiquity, 
against  nature,  against  reason,  against  the  word  of  God. 
The  council  of  Ariminum  decreed  for  the  Arians  most  im- 
piously, that  Christ  was  not  God.  Many  other  ensuing 
councils,  that  of  Smyrna,  the  Aerian,  the  Seleucian,  the 
Syrmian,  did  both  condemn  the  Homoousians,*  and  also 
subscribe  to  the  impiety  of  the  council  of  Ariminum.     What 

*  The  Homoousians  were  the  orthodox  Christians,  so  denominated 
from  the  Greek  word  omoousios,  signifying  that  the  Son  of  God  was 
o^  the  same  substance  with  the  Father.  Tlie  Arians  being  required  to 
subscribe  to  this  doctrine,  substituted  the  word  onioiousios,  signifying 
only  of  a  like  essence.  Some  modern  infidels  have  represented  this 
as  a  difference  of  no  importance,  involving  only  a  single  letter;  but 
in  reality  it  involves  the  whole  question  of  the  Deity  of  Christ.  The 
councils  here  referred  to  by  Jewell  supported  the  Arian  views. 


434  Jeivell  to  Scipio, 

would  you  have  more?  The  council  of  Chalcedon  itself, 
which  was  one  of  those  four  which  Gregory  compares  with 
the  four  gospels,  pope  Leo  did  not  hesitate  to  challenge  it 
of  unadvisedness. 

21.  Therefore  we  see  councils  have  been  often  opposite 
one  to  another.  And  as  Leo  the  pope  abrogated  the  acts 
of  Adrian,  Stephen  of  Formosus,  John  of  Stephen,  and 
as  Sabinian  the  pope  commanded  all  pope  Gregory's  wri- 
tings to  be  burnt,  as  erroneous  and  impious;  so  we  see  often- 
times  that  a  later  council  hath  repealed  all  the  decrees  of  a 
former.  The  Carthage  council  decreed,  that  the  bishop  of 
Rome  should  not  be  called  either  the  highest  priest,  or  the 
chief  of  priests,  or  by  any  other  the  like  name.  But  follow- 
ing councils  have  styled  him,  not  only  chief  priest,  but  also 
chief  pontiff,  and  head  of  the  catholic  church.  The  Eliberine 
council  decreed  that  nothing  which  ought  of  right  to  be  wor- 
shipped, should  be  painted  on  the  walls  of  churches.  The 
council  of  Constantinople  decreed  that  images  were  not  to 
be  suffered  in  Christian  churches.  On  the  other  side,  the 
second  Nicene  council,  determined,  that  images  were  not 
only  to  be  placed  in  churches,  but  also  to  be  worshipped. 
The  Lateran  council  under  pope  Julius  the  second,  was 
summoned  for  no  other  cause,  but  to  repeal  the  decrees  of 
the  Pisan  council.  So  oftentimes  the  later  bishops  oppose 
those  that  went  before  them,  and  councils  close  up  one 
another's  lights.  For  these  men  will  not  be  bound,  no,  not 
to  their  own  councils,  but  only  as  far  as  they  please,  and  is 
commodious  for  them,  and  will  bring  grist  to  their  mill! 
The  Basil  council  determined  that  a  council  of  bishops  was 
above  the  pope.  But  the  Lateran  council  under  Leo  de- 
creed that  the  pope  was  above  the  council.  And  the  pope 
does  not  only  bear  himself  so,  but  also  commands  him  to  be 
held  for  a  heretic,  that  shall  think  otherwise.  But  yet  all 
the  bishops  and  abbots  in  the  council  of  Basil  say  thus,  He 
that  opposelh  these  truths  is  to  be  accounted  a  heretic.  How 
will  you  conduct  yourself,!  beseech  you?  Whatsoever  you 
say,  or  think,  either  the  pope  or  the  council  will  esteem  you 
a  heretic.  All  popes,  for  some  ages  last  past,  have  opposed 
these  truths;  therefore,  all  popes  that  lived  in  these  ages, 
have  been  heretics,  in  the  judgment  of  the  council  of  Basil. 
The  same  council  did  with  a  uniform  consent  remove  pope 
Eugenius,  a  simoniacal  and  schismatical  person,  and  put 
Amadeus  in  his  place.*    But  Eugenius  vilified  the  council's 

*  Amadeus  was  raised  to  the  papacy  by  the  council  of  Basil  in 


Concerning  the  Council  of  Trent.  435 

decree;  and  though  he  were  most  simoniacal  and  schismati- 
cal,  yet  he  continued  to  he  the  successor  of  Peter,  the  vicar 
of  Christ,  and  head  of  the  whole  church  of  God!  He  re- 
tained his  former  dignity  in  despite  of  all  they  could  do,  and 
was  magnificently  carried,  as  before  upon  noblemen's  shoul- 
ders. Amadeus  as  one  fallen  from  his  horse,  walked  on 
foot  like  a  simple  man,  and  thought  himself  happy,  that  of 
a  pope  he  was  made  a  cardinal.  The  council  of  Trent  has 
commanded  that  bishops  should  teach  the  people,  and  that 
no  one  man  should  have  more  than  one  spiritual  preferment 
at  one  time.  But  they,  contrary  to  the  edict  of  their  coun- 
cil, accumulate  benefices,  and  instruct  not  at  all.  So  they 
make  laws,  but  obey  them  not,  but  when  they  list.  This  is 
the  esteem  they  have  always  shown  for  their  own  councils, 
and  the  decrees  thereof. 

22.  And  why  should  we  hope  for  better  success  at  this 
present?  With  what  expectation  or  hope  can  any  one  come 
to  the  council?  Do  but  think  with  yourself  what  manner 
of  men  they  are,  upon  whose  fidelity,  learning,  and  judg- 
ment, the  weight  of  this  whole  council,  the  discussing  of  all 
questions,  and  the  whole  stale  of  all  things  must  lie  and 
rest.  They  are  called  abbots  and  bishops,  grave  persons 
and  fair  titles,  men,  as  it  is  believed,  of  great  importance  for 
the  government  of  the  church  of  God.  But  take  from  these 
men  their  titles,  the  persons  they  bear,  and  their  trappings, 
there  will  nothing  that  belongs  to  an  abbot  or  a  bishop  re- 
main in  them.  For  they  are  not  ministers  of  Christ,  dis- 
pensers of  the  mysteries  of  God ;  they  apply  not  themselves 
to  reading,  or  to  preach  the  gospel;  they  feed  not  the  flock, 
they  till  not  the  ground,  they  plant  not  the  Lord's  vineyard, 
nor  kindle  the  fire,  nor  bear  the  ark  of  the  Lord,  nor  are 
the  ambassadors  of  Christ.  They  watch  not,  nor  do  the 
work  of  an  evangelist,  nor  perform  the  duty  of  their  ministry ; 
they  entangle  themselves  with  secular  business;  they  hide 
the  Lord's  treasure;  they  take  away  the  keys  of  the  king- 
dom of  God ;  they  go  not  in  themselves,  nor  suffer  others ; 
they  beat  their  fellow-servants,  they  feed  themselves,  and  not 
the  flock.     They  sleep,  snore,  feast,  and  riot.     They  are 

1430,  in  opposition  to  Eugenius  IV.  against  whom  they  pronounced 
a  sertence  of  deposition  for  his  evil  conduct;  Eugenius  refused  to 
conii^i)',  and  was  supported  by  a  rival  council  which  he  had  assem- 
bled at  Florence.  This  schism  in  the  papacy  was  proceeding  to  ex- 
tremities, but  was  terminated  by  the  opportune  decease  of  Eugenius, 
when  his  rival  who  had  taken  the  name  of  Felix  V.  quietly  resigned, 
and  a  compromise  was  effected  by  the  election  of  Nicholas  V.  who 
confirmed  the  decrees  of  the  council  of  Basil. 


436  Jewell  to  Scipio. 

clouds  without  water,  stars  without  light,  dumb  dogs,  slow 
bellies;  as  Bernard  saith,  not  prelates,  but  Pilates;.not 
doctors,  but  seducers;  not  pastors,  but  impostors.  The 
servants  of  Christ,  saith  he,  serve  antichrist.  The  popes 
will  allow  none  but  these  to  have  place  and  suffrage  in  the 
council.  The  care  and  charge  of  Christ's  catholic  church 
must  depend  upon  their  power  and  judgment.  Upon  none 
but  such  as  these  doth  pope  Pius  rely.  But  what  manner 
of  persons  are  they?  They  hold  it  ridiculous  to  ask  that 
question.  It  is  no  matter,  say  they,  how  learned,  or  how 
religious  they  are;  what  their  aim  is,  or  what  they  think: 
if  they  can  sit  upon  a  mule;  if  they  can  ride  through  the 
streets  with  pomp,  and  with  a  noise;  if  they  can  come  into  the 
council,  though  they  say  nothing,  it  is  sufficient.  If  you  be- 
lieve me  not,  and  think  I  speak  in  jest,  hear  what  the  faculty 
of  divinity,  and  the  whole  Sorbonne,*  have  determined  con- 
cerning this  matter.  They  say,  "  That  which  our  great 
masters  affirm,  concerning  the  due  assembling  of  a  council, 
is  to  be  understoood  thus ;  that  for  the  lawful  calling  of  a 
council,  it  is  sufficient  that  the  form  of  law  be  solemnly  ob- 
served. For  if  it  should  be  disputed,  whether  the  prelates 
there  assembled  have  a  good  intention ;  whether  they  are 
learned,  especially  in  the  Scriptures,  and  are  willing  to  obey 
wholesome  doctrine,  it  would  prove  an  infinite  business." 
Those,  forsooth,  who  sit  mute  like  the  statues  of  Mercury, 
not  knowing  what  belongs  to  religion,  will  determine  well 
concerning  all  points  of  religion,  and,  whatever  they  say, 
they  cannot  possibly  err. 

23.  These  are  bound  to  the  pope,  not  through  error  and 
ignorance,  but  by  oath  and  religion.  So  that  although  they 
should  understand  the  truth,  they  cannot  without  perjury 
make  profession  of  it,  and  are  necessitated  to  break  faith, 
either  with  God  or  man.  For  this  is  the  formal  oath  which 
they  all  take.  "  I  N.  bishop,  will  henceforward  bear  true 
faith  to  St.  Peter,  and  to  the  holy  apostolic  Roman  church, 
to  my  lord  the  pope  N.  and  his  successors,  who  shall  enter 
canonically.  I  will  not  be  a  means,  either  by  word  or  deed, 
that  he  may  lose  either  life,  or  member,  or  be  taken  pri- 
soner. I  will  not  reveal  any  council  that  he  shall  impart  unto 
me,  either  by  letters  or  message,  which  may  be  any  way 
hurtful  to  him  :  I  will  help  to  defend  and  maintain  against 
all  the  world  the  papacy  of  the  church  of  Rome,  and  the 
rules  of  the  holy  fathers."    In  old  time,  when  the  priest  of 

*  The  faculty  of  theology  in  the  university  of  Paris. 


Concerning  the  Council  of  Trent.  437 

the  Pythian  Apollo  began  to  speak  plainly  in  favour  of  king 
Philip,  many  merrily  said,  that  Apollo  began  to  philippize. 
When  we  see  that  nothing  is  decreed  in  the  council  but  at 
the  pope's  pleasure,  why  may  we  not  say  that  the  oracles 
of  the  councils  do  papize;  that  is,  they  say  nothing  but  what 
the  pope  will?  When  Verres  was  charged  with  many  crimes, 
of  which  in  all  probability  he  was  guilty,  they  say  he  was 
so  wise,  as  not  to  commit  his  trial  to  any,  but  only  to  some 
trusty  persons  of  his  own  train.  The  popes  have  dealt  more 
wisely.  For  they  have  chosen  such  judges,  who  they  know 
neither  will,  because  it  is  their  own  case,  in  regard  they  re- 
fer all  to  voluptuousness  and  gluttony,  nor  can  if  they 
would,  because  they  are  sworn,  decree  any  thing  contrary 
to  his  will  and  pleasure.  They  set  the  Holy  Bible  in  the 
midst,  as  if  they  would  do  nothing  against  it;  they  only  look 
upon  it  afar  off,  and  read  it  not.  Indeed  they  bring  a  pre- 
judicated  opinion  with  them,  not  regarding  what  Christ  hath 
said,  but  decreeing  whatsoever  they  please. 

24.  Therefore  that  liberty  which  ought  to  be  in  all  con- 
sultations, especially  sacred,  and  which  is  most  proper  to 
the  Holy  Ghost,  and  the  modesty  of  Christians,  is  quite 
taken  away.  Paul  saith.  If  any  thing  be  revealed  to  another 
that  sitteth  by,  let  the  first  hold  his  peace,  1  Cor.  xiv.  30, 
But  these  men  apprehend,  imprison,  and  burn  whosoever 
dareth  but  whisper  against  them.  Witness  hereof  the  cruel 
death  of  two  most  holy  and  resolute  men,  John  Huss  and 
Jerome  of  Prague,  whom  they  put  to  death  contrary  to  their 
safe  conduct,  and  so  broke  their  faith,  both  with  God  and 
man.  So  the  wicked  prophet  Zedekiah,  when  he  had  put 
on  iron  horns,  struck  Michaiah  the  prophet  of  the  Lord  on 
the  face,  saying,  How  hath  the  Spirit  of  God  left  me,  and  is 
come  to  thee?  1  Kings  xxii.  24.  Therefore  these  men  alone 
domineer  in  councils,  all  others  being  excluded.  They  alone 
give  voices,  and  make  laws;  like  unto  the  Ephesians  in 
times  past.  Let  no  man,  say  they,  live  here,  who  is  wiser 
than  the  rest,  except  he  have  a  mind  to  be  cast  into  banish- 
ment. They  will  not  hear  any  of  our  men  speak.  In  the 
last  convention  of  the  council  of  Trent,  ten  years  since,  the 
ambassadors  of  the  princes  and  free  cities  of  Germany  came 
thither  with  a  purpose  to  be  heard,  but  were  absolutely  re- 
fused. For  the  bishops  and  abbots  answered,  that  they 
would  not  suffer  their  cause  to  have  a  free  hearing,  nor  suffer 
controversies  to  be  discussed  out  of  the  word  of  God ;  that 
our  men  were  not  to  be  heard  at  all  except  they  would  re- 

JEWELL.  38 


438  Jewell  to  Scipio. 

cant;  which  if  they  refused  to  do,  they  should  come  into 
the  council  upon  none  other  condition  but  to  hear  the  sen- 
tence of  condemnation  pronounced  against  them.  For 
Julius  III.  in  his  bull  of  indiction  of  the  council  declared 
plainly,  that  either  they  should  change  their  opinions,  or  else 
should  be  condemned  for  heretics,  before  they  were  heard. 
Pius  IV.  who  hath  now  a  purpose  to  re-assemble  the  coun- 
cil, hath  already  prejudged  for  heretics  all  those  who  have 
left  the  Roman  church,  that  is  to  say,  the  greatest  part  of 
the  Christian  world,  before  they  were  ever  either  seen  or 
heard.  They  say,  and  they  say  it  often,  that  already  all  is 
well  with  them,  and  that  they  will  not  alter  one  jot  of  their 
doctrine  and  religion.  Albertus  Pighius  saith,  that  without 
the  authority  of  the  Roman  church  one  ought  not  to  believe 
the  clearest  and  plainest  Scripture.  Is  this  to  restore  the 
church  to  her  integrity  1  Is  this  to  seek  the  truth?  Is  this 
the  liberty  and  moderation  of  councils? 

25.  Though  these  things  are  most  unjust  and  most 
different  from  the  fashion  of  ancient  councils  and  of  modest 
men,  yet  this  is  more  unjust,  that  whereas  the  world  com- 
plains of  the  papal  pride  and  tyranny,  and  believes  that  no- 
thing can  be  amended  in  the  church  of  God  until  the  pope  be 
reduced  into  order,  yet  all  things  are  referred  unto  him,  as 
unto  a  most  conscientious  peace-maker  and  judge !  And 
unto  what  kind  of  a  man  are  they  referred  ?  I  will  not  call 
him  an  enemy  of  the  truth,  ambitious,  covetous,  proud,  in- 
tolerable, even  to  his  own  followers.  But  they  would  make 
judge  of  all  religion  him  who  commandeth  that  all  his  de- 
terminations shall  be  of  equal  value  with  those  of  Peter 
himself,  and  saith,  that  in  case  he  carry  a  thousand  souls 
with  himself  to  hell,  yet  no  man  ought  to  reprehend  him 
for  it.  Who  vouches  that  he  can  make  injustice  to  be  jus- 
tice;* whom  Camotensis  affirms  to  have  corrupted  the 
Scriptures,  that  he  might  have  fulness  of  power.  And  to 
conclude,  whom  his  own  familiars  and  followers,  Joachim 
Abbot,  Petrarch,  Marsilius  Patavinus,  Laurentius  Valla, 
Hieronymus  Savanorola,  do  clearly  pronounce  to  be  the  an- 
tichrist. All  is  referred  to  the  judgment  and  will  of  this 
man  alone ;  so  that  the  same  man  is  the  party  arraigned, 
and  the  judge.  The  accusers  are  heard  from  an  inferior 
place;  and  the  party  accused  sits  in  his  tribunal,  and  pro- 
nounces the  sentence  concerning  himself.  These  laws,  for- 
sooth, so  equal,  and  so  reasonable,  pope  Julius  hath  given 
»  See  pp.  240.  254.  288. 


Concerning  the  Council  of  Trent.  439 

us.  No  council,  saith  he,  is  of  any  credit,  nor  ever  will  be, 
unless  it  be  confirmed  by  the  authority  of  the  church  of 
Rome.  Boniface  VIII.  saith.  That  no  creature  in  the  world 
can  possibly  be  saved,  except  he  be  subject  to  the  Roman 
church.  And  pope  Paschal  thus;  As  though,  saith  he,  any 
councils  have  made  laws  for  the  church  of  Rome,  when  all 
councils  do  subsist  by  it,  and  receive  their  strength  from  it, 
and  expressly  except  in  all  their  decrees  the  authority  of  the 
bishop  of  Rome.  Another  saith.  That  which  the  pope  ap- 
proves or  disapproves,  we  ought  to  approve  or  disapprove 
likewise.  And  again,  It  is  not  lawful  for  any  man  to  disallow 
that  which  the  pope  approves.  I  know  not  what  parasite  it 
is  who  most  shamelessly  saith,  that  though  all  the  world 
should  be  of  one  opinion  against  the  pope,  yet  it  seems 
to  me  that  the  pope's  opinion  must  be  maintained.  And 
another  as  impudently  as  he;  It  is  a  kind  of  sacrilege  but 
to  dispute  of  the  pope's  actions,  who  though  he  be  not 
always  a  good  man,  yet  he  must  always  be  presumed  to 
be  so.  Another  yet  more  impudently  saith.  The  pope's  will 
is  heavenly;  therefore  in  those  things  which  he  willeth,  his 
will  standeth  for  reason ;  neither  ought  any  man  to  say  to 
him,Why  do  you  so?  To  leave  many  the  like  sayings,  which 
are  infinite,  and  to  make  an  end,  pope  Innocent  IX.  speaks 
most  impudently  of  all,  "  The  judge  will  not  be  judged, 
neither  by  the  emperor,  nor  by  kings,  nor  by  the  whole 
clergy,  nor  by  all  the  people  of  the  world."  How  near  are 
they  come  to  say,  I  will  ascend  upon  the  north  pole,  and  I 
will  be  like  to  the  Most  High!  Isa.  xiv.  14.  If  the  popes  say 
true,  what  need  we  a  council?  If  they  will  hold  a  sincere  and 
a  free  council,  away  with  these  wicked  and  vain-glorious  lies. 
Let  them  not  only  not  be  practised,  but  let  them  even  be 
rased  out  of  all  their  books,  that  all  may  not  be  left  to  the 
will  and  pleasure  of  one  man  who  is  most  justly  suspected. 
But  the  popes,  say  they,  cannot  err,  and  that  the  word  of 
God  is  to  be  regulated  as  they  please.  Before  they  enter 
into  their  place,  they  swear  to  maintain  certain  recent 
councils,  which  are  most  foully  corrupt,  and  do  religiously 
promise  that  nothing  shall  be  changed.  What  marvel  then 
that  no  good  comes  of  a  council,  if  errors  and  abuses  are 
not  taken  away?  That  the  ambassadors  of  princes  are  in 
vain  called  thither  from  so  many  remote  parts?  Notwith- 
standing, I  hear  that  now  there  are  some  men,  not  ill-affect- 
ed, yet  careless  what  they  say,  who,  though  they  condemn 
the  arrogancy  and  Persian  pride  of  the  pope,  and  his  even 


440  Jeinell  to  Scipio. 

Epicurean  contempt  of  religion,  yet  they  desire  that  his 
authority  should  be  maintained.  Though  they  sometimes 
confess  him  to  be  antichrist,  yet  being  mounted  into  that 
chair,  they  doubt  not  but  that  he  is  universal  bishop,  and 
head  of  the  whole  church  of  Christ.  Here  they  triumph 
and  please  themselves,  as  if  the  Holy  Ghost  were  affixed  to 
the  pope's  palace.  Yet  the  saying  is,  The  place  doth  not 
sanctify  the  man,  but  the  man  the  place.  And  Jerome, 
as  he  is  cited  by  them,  saith,  They  are  not  sons  of  the 
saints  who  hold  their  places,  but  who  imitate  their  deeds. 
Likewise  Christ  telleth  us,  that  the  scribes  and  pharisees  sit 
in  Moses's  chair,  but  warneth  us  not  to  allow  of  their  autho- 
rity further  than  they  speak  out  of  the  word  of  God.  Au- 
gustine saith,  What  said  Christ  but  this;  Hear  the  voice  of 
the  shepherd  even  by  hirelings?  For  by  sitting  in  the  chair 
they  teach  the  law  of  God;  therefore  God  doth  instruct  us 
by  them.  But  if  they  will  teach  aught  of  their  own,  hear 
them  not,  do  it  not.  Likewise  Paul  saith,  that  antichrist, 
that  man  of  sin,  must  sit  in  the  temple.  Jerome  saith.  Well, 
dost  thou  consider  Peter?  consider  Judas  also;  dost  thou 
allow  of  Stephen?  mark  also  what  Nicholas  was.*  Eccle- 
siastical dignity  makes  not  a  Christian.  Thus  far  Jerome. 
It  is  reported  that  pope  Marcellinus  sacrificed  to  idols;  that 
pope  Liberius  was  an  Arian;  that  pope  John  XXII.  had  an 
impious  opinion  concerning  the  immortality  of  the  soul; 
that  pope  John  VIII.  was  a  woman,  that  she  committed 
adultery  during  her  papacy,  and  ^oing  pompously  in  pro- 
cession about  the  city,  was  delivered  of  a  child,  even  in 
the  very  sight  of  the  bishops  and  cardinals.f  And  Lyra 
affirms,  that  many  popes  have  turned  infidels.  Wherefore 
we  must  not  be  too  confident  of  places,  and  successions, 
and  vain  titles  of  dignities.  Impious  Nero  succeeded  pious 
Metellus.  Annas  and  Caiaphas  succeeded  Aaron :  and 
oftentimes  idols  are  put  in  the  place  of  God. 

26.  But  what,  I  pray  you,  is  this  great  power  and  autho- 
rity, whereof  they  do  so  insolently  boast?  whence  comes  it? 
From  heaven,  or  of  men?  Christ  spake  unto  Peter,  say 
they;  Upon  this  rock  I  will  build  my  church;  by  which 
words  the  pope's  authority  is  confirmed.  For  the  church  of 
Christ  is  placed  in  Peter,  as  in  the  foundation.  But  Christ 
gave  nothing  to  Peter  by  these  words  more  than  to  the 
other  apostles:  neither  doth  he  make  mention  of  the  pope, 
or  of  Rome.  Christ  is  that  rock;  Christ  is  that  foundation. 
»  Rev.  ii.  6.  t  See  p.  323. 


Concerning  the  Council  of  Trent,  441 

No  man,  saith  St.  Paul,  can  lay  another  foundation  than 
that  which  is  already  laid,  which  is  Christ  Jesus. 

27.  These  words.  Upon  this  rock  I  will  build  my  church, 
St.  Augustine  expounds  thus:  "  Upon  this,  it  is  to  be  under- 
stood, which  Peter  confessed,  saying.  Thou  art  Christ  the 
Son  of  the  living  God.  It  is  not  said  thou  art  the  rock,  but 
thou  art  Peter:  the  rock  was  Christ."  St.  Basil  saith  thus; 
"  Upon  this  rock,  that  is,  upon  this  faith,  I  will  build  my 
church."  Origen,  that  most  ancient  father,  saith  that  every 
disciple  is  a  rock,  after  that  he  hath  drunk  of  that  spiritual 
rock  that  followed;  and  upon  such  a  rock  all  the  doctrine 
of  the  church  is  builded.  But  if  thou  think  that  the  whole  is 
built  upon  Peter  only,  what  sayest  thou  of  John  the  son  of 
thunder,  and  of  each  of  the  apostles?  For  shall  we  be  so 
bold  as  to  say,  the  gates  of  hell  shall  not  prevail  against 
Peter  only,  and  they  shall  prevail  against  the  rest  of  the 
apostles;  and  against  good  men?  Or  shall  we  not  rather 
say.  Let  that  which  is  spoken,  And  the  gates  of  hell  shall 
not  prevail  against  him;  and  that  other.  Upon  this  rock  I 
will  build  my  church,  be  true  in  every  one  of  those  of  whom 
it  was  spoken?  Were  the  keys  of  the  kingdom  given  to 
Peter  only,  so  that  none  of  the  other  saints  might  meddle 
with  them?  Then  if  this  saying.  To  thee  I  will  give  the 
keys  of  the  kingdom  of  heaven,  be  common  to  others  also, 
why  are  not  the  other  sayings  so  too?  St.  Hilary  saith, 
There  is  but  one  happy  Rock  of  faith,  which  Peter  confessed 
with  his  mouth.  And  again  he  saith.  Upon  this  confession 
of  Peter  the  church  is  built;  and  a  little  after  he  saith.  This 
faith  is  the  foundation  of  the  church.  In  like  manner  other 
fathers,  Jerome,  Cyril,  Bede,  say  that  the  church  is  built, 
not  upon  Peter,  but  upon  his  faith;  that  is,  upon  Jesus 
Christ  the  Son  of  God,  whom  Peter,  by  divine  inspiration, 
confessed.  Augustine  saith,  Peter  takes  his  name  from  the 
rock,  not  the  rock  from  Peter;  neither  will  I,  saith  Christ, 
build  myself  upon  thee,  but  I  will  build  thee  upon  me.  So 
also  Nicholas  Lyra,  though  he  be  not  always  a  good  au- 
thor; for  you  know  in  what  age  he  lived,  saw  thus  much; 
Upon  this  rock,  saith  he,  that  is,  upon  Christ.*  By  this  it 
appears,  that  the  church  cannot  rely  wholly  upon  any  man, 
by  reason  of  any  power,  or  ecclesiastical  dignity,  because 
many  popes  are  known  to  have  been  apostates. 

28.  Why  then,  wherein  doth  this  papal  authority  consist? 
»  Lyra  was  a  learned  Franciscan  of  the  fourteentli  century.     He 

wrote  a  voluminous  commentary  on  the  Bible,  then  much  esteemed. 
38* 


442  Jewell  to  Scipio* 

In  teaching?  They  teach  not  at  all.  In  administering  the 
sacraments?  They  administer  them  not.  In  feeding?  They 
do  it  not.  Yet  this  is  the  power  which  Christ  bestowed  on 
his  apostles.  Go,  saith  he,  into  the  whole  world,  and  preach 
the  gospel.  And  afterwards,  Ye  shall  be  fishers  of  men. 
And,  as  the  living  Father  sent  me,  so  send  I  you.  But 
these  men,  whither  go  they?  What  do  they  teach,  or  preach, 
or  fish  for?  From  whence  go  they,  or  by  whom  are  they 
sent?  This  is  not  apostolical  authority,  but  a  proud,  into- 
lerable domination,  usurped  by  force  and  tyranny.  None 
of  us,  salth  Cyprian,  calls  himself  bishop  of  bishops,  or  by 
tyrannical  fear  compels  his  colleagues  to  any  necessary 
obedience,  since  every  bishop  may  use  his  liberty  and  power 
according  to  his  own  discretion,  without  being  judged  by 
any,  seeing  that  he  himself  judgeth  no  man.  Again  he 
saith,  The  other  apostles  were  that  which  Peter  was,  and 
had  the  same  fellowship  of  honour,  and  power.  St.  Jerome 
saith,  The  authority  of  the  world  is  greater  than  that  of  one 
city.  Why  do  you  extol  the  custom  of  one  city?  Why  do 
you  make  a  paucity,  whence  pride  began,  to  give  laws  to 
the  church?  Wheresoever  any  bishop  is,  whether  at  Rome, 
or  at  Eugubium,  or  at  Constantinople,  or  at  Rhegium,  he  is 
of  the  same  desert  and  priesthood.  The  strength  of  riches, 
or  humbleness  of  poverty  makes  a  bishop  neither  greater 
nor  less.  Gregory  saith,  Peter  is  the  chief  member  in  the 
body;  John,  Andrew,  James,  are  heads  of  the  particular 
people;  yet  all  of  them  are  members  of  the  church  under 
one  head.  Nay,  the  saints  before  the  law,  the  saints  under 
the  law,  the  saints  under  the  gospel,  and  all  that  make  up 
the  body  of  the  Lord,  are  to  be  accounted  members,  and 
none  was  ever  willing  to  be  called  universal. 

29.  This  is  that  power  which  some  do  so  strenuously  de- 
fend at  this  day,  which,  whatsoever  they  think  of  the  pope's 
life  and  religion,  they  would  have  to  be  most  religiously 
maintained,  as  if  the  church  of  God  could  not  subsist  with- 
out it;  or  as  if  a  council  were  no  council  except  the  pope  did 
will  and  command  it  to  be  so;  or  as  if  the  whole  world  must 
needs  be  deceived,  if  it  should  think  otherwise.  Wherefore, 
now  that  you  see  all  things  are  most  unjustly  handled,  that 
nothing  is  sincerely  and  fairly  carried  in  councils,  you  may 
not  wonder  that  our  own  men  had  rather  tarry  at  home, 
than  take  so  long  and  so  idle  a  journey,  in  which  they  shall 
both  lose  their  labour,  and  betray  their  cause. 

30.  You  will  say,  it  is  not  lawful  to  make  changes  in 


Concerning  the  Council  of  Trent.  443 

religion  without  order  from  the  pope  and  the  council.  Yet 
the  popes  have  changed  almost  the  whole  state  of  the  pri- 
mitive church  without  any  council  at  all.  You  use  a  fair 
smooth  speech,  but  it  is  to  cover  foul  errors.  The  purpose 
is  only  to  keep  men's  minds  in  expectation,  that  being  wea- 
ried with  tedious  delays,  they  may  at  the  last  despair  of  any 
good.  For  what?  While  the  pope  assembles  a  council, 
while  the  bishops  and  abbots  return  home,  will  they  have 
God's  people,  in  the  mean  while,  to  be  deceived,  to  err,  to 
mistake  themselves,  to  be  overwhelmed  with  errors,  and 
want  of  the  knowledge  of  God,  and  so  to  be  carried  to  ever- 
lasting destruction?  Is  it  not  lawful  for  any  of  us  to  believe 
in  Christ,  to  profess  the  gospel,  to  serve  God  aright,  to  fly 
superstition  and  idolatry,  except  they  will  be  pleased  to  give 
us  leave?  The  state  of  God's  children  were  most  miser- 
able, if,  there  being  so  many  errors,  so  generally  spread, 
so  gross,  so  blind,  so  foul,  and  so  perspicuous  and  manifest, 
that  even  our  adversaries  themselves  are  not  able  to  deny 
them,  nothing  could  be  done  unless  the  whole  world  should 
meet  in  a  general  council;  the  expectation  whereof  is  very 
uncertain,  and  the  event  much  more.  In  times  past,  when 
the  Persians  invaded  Greece,  and  began  to  lay  all  waste,  if 
then  the  Lacedemonians,  whose  valour  was  most  eminent 
amongst  the  Grecians,  whose  help  was  requisite  as  soon  as 
might  be,  had  expected  a  more  seasonable  moon  to  make 
war  in,  for  it  was  an  ancient  superstition,  which  proceeded 
from  Lycurgus,  not  to  go  forth  to  fight  but  in  a  full  moon, 
their  country  might  have  been  spoiled  whilst  they  deferred 
the  time.  They  say,  delay  breeds  danger.  The  safety  of 
God's  church  is  in  question ;  the  devil  goeth  about,  roaring 
like  a  lion,  seeking  whom  he  may  devour.  Simple  men  are 
easily  deceived;  and  though  they  are  often  touched  with  a 
zeal  towards  God,  yet  they  persecute  the  Son  of  God  before 
they  are  aware;  and,  as  Nazianzen  saith,  when  they  pur- 
pose to  fight  for  Christ,  they  fight  against  him.  Nay  the 
bishops  themselves,  who  ought  to  have  a  care  of  these  things, 
are,  as  though  they  were  but  mere  ghosts,  careless  of  them; 
or,  to  speak  truth,  they  increase  the  error,  and  make  the 
mist  that  is  in  their  religion  twice  as  great  as  it  was.  Must 
we  therefore  sit  idle,  expecting  how  these  fathers  will  han- 
dle the  matter?  Must  we  fold  our  hands  together  and  do 
nothing?  Nay,  saith  Cyprian,  there  is  but  one  bishopric,  of 
Avhich  every  one  holdeth  an  entire  part,  whereof  he  is  to 
give  account  to  the  Lord.     I  will  require,  saith  the  Lord, 


444  Jewell  to  Scipio. 

their  blood  at  thy  hands.  If  any  shall  put  his  hand  to  the 
plough  and  look  back,  and  be  solicitous  what  others  think, 
and  expect  the  authority  of  a  general  council,  and  hide  the 
Lord's  treasure,  in  the  mean  while,  he  shall  hear  this,  O 
evil  and  faithless  servant!  take  him  away,  and  cast  him  into 
outward  darkness.  Suffer,  saith  Christ,  the  dead  to  bury 
their  dead,  but  come  thou  and  follow  me.  The  truth  of 
God  depends  not  upon  men.  In  human  councils  indeed, 
it  is  the  part  of  a  wise  man  to  expect  the  judgment  and 
consent  of  men;  but  in  divine  matters,  God's  word  is  all 
in  all.  The  which  so  soon  as  a  godly  man  hath  received, 
he  presently  yields  and  submits  himself.  He  is  not  waver- 
ing, nor  expects  others.  He  understands  that  he  is  not 
bound  to  give  ear  to  the  popes,  or  the  council,  but  to  the 
will  of  God,  whose  voice  is  to  be  obeyed,  though  all  men  say 
nay.  The  prophet  Elijah  presently  obeyed  God's  command, 
though  he  thought  he  was  alone.  Abraham  being  warned 
of  God,  went  out  of  Chaldea.  Lot  went  out  of  Sodom. 
The  three  Israelites  made  a  public  confession  of  their  reli- 
gion, and  publicly  detested  idolatry,  without  expecting  a 
general  council.  Go,  saith  the  angel,  out  of  the  midst  of 
her  and  partake  not  of  her  sins,  lest  you  taste  of  her  plagues, 
Rev.  xviii.  4.  He  saith  not,  expect  a  synod  of  bishops.  So 
God's  truth  was  first  published,  and  so  it  is  now  to  be  re- 
stored. The  apostles  first  taught  the  gospel  without  a  pub- 
lic council ;  in  like  manner  the  same  gospel  may  be  restored 
again  without  a  public  council.  If  at  the  first,  Christ  and 
his  apostles  would  have  tarried,  and  deferred  all  until  a 
general  council,  when  had  their  sound  gone  forth  into  all 
lands?  How  had  the  kingdom  of  heaven  suffered  violence? 
And  how  had  the  violent  taken  it  by  force?  Where  now 
would  the  gospel,  and  the  church  of  God  have  been?  As  for 
our  parts,  we  do  not  fear  and  flee,  but  desire  and  wish  for  a 
council,  so  that  it  be  free;  that  it  be  ingenuous;  that  it  be 
Christian;  so  that  men  do  meet  as  the  apostles  did;  so  that 
abbots  and  bishops  be  freed  from  their  oath  by  which  they 
are  bound  to  the  popes;  so  that,  that  whole  conspiracy  be 
dissolved;  so  that  our  men  may  be  modestly  and  freely 
heard,  and  not  condemned  before  they  be  heard :  so  that  one 
man  may  not  have  power  to  overthrow  whatsoever  is  done. 
But  seeing  it  is  impossible,  as  the  times  now  are,  that  this 
should  be  obtained ;  and  seeing  that  all  absurd  things,  foolish, 
ridiculous,  superstitious,  impious  things,  are  defended  most 
pertinaciously,  and  that  for  custom  sake,  because  they  have 


Concerning  the  Council  of  Trent.  445 

been  once  received,  we  have  thought  it  (it  to  provide  for 
our  churches  by  a  national  council. 

31.  For  we  know  that  the  Spirit  of  God,  is  tied  neither  to 
places,  nor  to  numbers  of  men.  Tell  it  to  the  church, 
saith  Christ.  Not  to  the  whole  church  spread  over  the 
world,  but  to  a  particular  church,  which  may  easily  meet 
in  one  place.  Wheresoever,  saith  he,  two  or  three  shall  be 
gathered  together  in  my  name,  there  am  I  in  the  midst  of 
them.  When  Paul  would  reform  the  churches  of  the  Corin- 
thians, and  of  the  Galatians,  he  did  not  command  them  to 
expect  a  general  council ;  but  only  wrote  unto  them,  that 
what  error  soever  or  vice  was  amongst  them,  themselves 
should  presently  cut  off.  So  in  times  past,  when  bishops 
did  sleep,  or  intended  by-matters,  or  did  defile  and  pollute 
the  Lord's  temple,  God  always  extraordinarily  raised  up 
some  men  of  great  spirit  and  courage,  who  made  all  well 
and  sound  again. 

32.  For  ourselves,  we  have  done  nothing  but  with  very 
good  reason  ;  nothing  but  what  we  saw  to  be  lawful,  and  to 
have  been  practised  by  the  fathers  of  the  primitive  church, 
without  any  reprehension  at  all.  Wherefore  we  called  a 
full  synod  of  bishops,  and,  by  common  consent  of  all  ranks, 
purged  our  church,  as  it  were  the  stable  of  Augeus,  of  that 
filth,  which  either  the  negligence  or  malice  of  men  had 
brought  in.  We  have  restored  all  things,  as  much  as  we 
could  do,  to  the  ancient  purity  of  the  apostolical  times,  and 
the  similitude  of  the  primitive  church.  This  was  rightfully 
in  our  power  to  do,  and  because  we  could  do  it,  we  did  it 
boldly. 

33.  Here  I  think  it  fit  that  you  should  hear  what  pope 
Gregory  I.  wrote  concerning  this  matter ;  which  pleases 
me  the  more,  because  he  wrote  it  to  Augustine,  bishop 
of  the  English,  about  the  institution  of  the  English 
churches.  He  exhorts  him  not  to  call  a  council,  but  to 
ordain  that  which  he  himself  in  his  own  wisdom  did  think 
would  most  promote  piety  and  religion.  "  Your  brother- 
hood," saith  he,  "  knoweth  the  custom  of  the  Roman 
church,  in  which  you  have  been  brought  up.  It  pleases 
me  to  hear,  that  you  have  been  careful  to  make  choice  of 
as  many  things  as  you  can  find  acceptable  to  God,  either 
in  the  church  of  Rome,  France,  or  of  any  other,  that  you 
may  bring  them  into  the  English  church,  which  is  as  yet 
but  new  in  faith,  and  as  it  were  but  now  to  be  framed.  For 
things  are  not  to  be  valued  because  of  the  place  where  they 


446  Jewell  to  Scipio. 

are  found,  but  places  are  to  be  valued   for  the  things  that 
are  in  them." 

34.  So  the  fathers  in  the  council  of  Constantinople  wrote 
to  Damasus,  bishop  of  Rome,  and  to  the  other  western 
bishops:  You  know,  said  they,  that  the  old  decree,  and  de- 
finition of  the  Nicene  fathers  concerning  the  care  of  parti- 
cular churches,  hath  always  been  in  force  ;  that  the  hus- 
bandmen of  the  Lord's  vineyard  in  every  province,  taking 
their  next  bordering  neighbours  unto  them  if  they  please, 
should  bestow  ecclesiastical  honours  upon  those  who  they 
think  will  use  them  well.  The  bishops  of  Africa  wrote  thus 
to  Celesline,  bishop  of  Rome ;  "  Let  your  holiness,  as  be- 
comes you,  lake  away  all  wicked  evasions  of  priests,  and  infe- 
rior clergymen,  because  none  of  the  fathers  have  denied  this 
to  the  church  of  Africa.  And  the  decrees  of  the  Nicene 
council  do  most  plainly  refer,  not  only  the  clergy  of  lower 
rank,  but  even  the  bishops  themselves,  to  their  metropolitans. 
For  matters  of  business  are  best  ended  in  the  places  where 
they  are  begun,  neither  is  the  grace  of  the  Holy  Spirit  want- 
ing unto  any  province.  Let  this  equity  be  wisely  observed, 
and. constantly  maintained  by  the  ministers  of  Christ." 

35.  Eleutherius,  bishop  of  Rome,  writes  to  Lucius,  king  of 
Britain,  much  better,  and  more  appositely  to  our  present  pur- 
pose. "  You  have,"  saith  he,  "  desired,  that  wefehould  send 
you  the  laws  of  the  Romans,  and  of  the  emperors,  that  you 
may  make  use  of  them  in  the  kingdom  of  Britain.  These 
laws  we  may  abrogate  when  we  will,  but  the  laws  of  God  we 
cannot.  You  have  received,  by  God's  mercy,  into  your  king- 
dom of  Britain  the  law  and  faith  of  Christ ;  you  have  there 
the  Old  and  the  New  Testament.  From  them  take,  through 
the  grace  of  God,  laws  by  a  council  of  your  own  kingdom, 
and,  God  permitting  you,  instruct  your  kingdom  of  Britain 
by  them.  Truly  you  are  God's  vicar  in  that  kingdom;  ac- 
cording to  that  of  the  psalmist.  The  earth  is  the  Lord's." 

36.  What  should  I  say  more?  Victor,  bishop  of  Rome, 
held  a  provincial  synod  at  Rome.  Justinian  the  emperor 
commands  that  synods,  if  there  were  occasion,  should  be 
held  in  every  province;  protesting  to  punish  them,  if  they 
did  not  do  it.  Every  province,  saith  Jerome,  hath  peculiar 
manners,  and  rites,  and  conceits,  which  cannot  be  altered 
without  a  great  deal  of  trouble.  What  should  I  repeat  of 
those  old  provincial  councils  at  Eliberis,  Gangra,  Laodicea, 
Ancyra,  Antioch,  Tours,  Carthage,  Milevitum,  Toledo,  and 
Bordeaux  1    This  is  no  new  invention.    The  church  of  God 


Concerning  the  Council  of  Trent.  447 

was  so  governed  before  the  fathers  met  in  the  Nicene  coun- 
cil ;  men  did  not  hastily  run  to  a  general  council.  Theo- 
philus  held  a  provincial  council  in  Palestine ;  Palmas  in 
Pontus  ;  Irenoeus  in  France  ;  Bacchylus  in  Achaia  ;  Origen 
against  Berillus  in  Arabia.  I  omit  many  other  national 
councils  held  in  Africa,  Asia,  Greece,  and  Egypt,  without 
any  order  from  the  bishop  of  Rome ;  which  councils  were 
godly,  orthodox,  and  Christian.  For  bishops  in  those  times 
upon  the  sudden,  if  any  occasion  had  been  offered,  provided 
for  the  necessity  of  their  churches  by  a  domestic  council, 
and  sometimes  craved  aid  from  neighbouring  bishops ;  so 
that  they  mutually  helped  one  the  other.  Neither  did  bishops 
only  believe,  that  the  cause  of  religion  belonged  to  them, 
but  even  princes  too.  For  to  pass  over  Nebuchadnezzar, 
who  commanded  upon  pain  of  death,  that  the  name  of  the 
God  of  Israel  should  not  be  blasphemed ;  to  omit  David, 
Solomon,  Hezekiah,  Josiah,  who  partly  built,  partly  purged 
the  temple  of  the  Lord,  Constantine  the  emperor  put  down 
idolatry  without  a  council,  and  made  a  most  severe  edict, 
that  it  should  be  a  capital  crime  to  sacrifice  to  idols.  The- 
odosius  the  emperor  caused  the  temples  of  the  heathen  gods 
to  be  pulled  to  the  very  ground.  Jovinian,  so  soon  as  he 
was  created  emperor,  made  his  first  law  for  the  restoring 
of  banished  Christians.  Justinian  the  emperor  was  wont  to 
say,  that  he  had  no  less  care  of  Christian  religion,  than  of 
his  own  life.  When  Joshua  was  made  ruler  of  the  people, 
he  immediately  received  command  concerning  religion,  and 
the  worship  of  God.  For  princes  are  nursing  fathers  of  the 
church,  and  keepers  of  both  tables.  Neither  is  there  any 
greater  cause  that  hath  moved  God  to  erect  political  states, 
than  that  always  there  might  be  some  to  maintain  and  pre- 
serve religion  and  piety. 

37.  Princes  therefore  now-a-days  do  more  grievously 
offend,  who  indeed  are  called  Christians,  but  sit  idly,  follow 
their  pleasures,  and  patiently  suffer  impious  worships  and 
contempt  of  God ;  leaving  all  unto  their  bishops,  whom 
they  know  to  make  but  a  mock  of  religion  :  as  if  the  care 
of  the  church  and  of  God's  people,  belonged  not  to  them;  or 
as  if  they  were  only  pastors  of  sheep  and  oxen,  as  it  were, 
to  be  careful  of  their  bodies  and  neglect  their  souls.  They 
remember  not  that  they  are  God's  servants,  chosen  on  pur- 
pose to  serve  him.  Hezekiah  went  not  into  his  own  house, 
before  he  saw  God's  temple  purified.  King  David  said,  I 
will  not  give  any  sleep  unto  mine  eyes,  nor  suffer  mine 


448  Jewell  to  Scipio. 

eye-lids  to  slumber,  until  I  have  found  a  place  for  the  Lord, 
a  tabernacle  for  the  God  of  Jacob. 

O  that  Christian  princes  would  hear  the  voice  of  the 
Lord !  Now,  saith  the  Lord,  understand  O  ye  kings,  and 
learn  ye  that  are  judges  of  the  earth ;  I  have  said  ye  are 
gods ;  that  is,  men  chosen  by  God  to  honour  his  name. 
Thou  whom  I  have  raised  out  of  the  dust,  and  placed  in  the 
highest  degree  of  dignity  and  honour,  and  set  thee  over  my 
people,  when  thou  art  so  careful  to  build  and  adorn  thine 
own  house,  dost  thou  think  with  thyself  how  thou  canst  con- 
temn mine  house?  Or  how  dost  thou  pray  daily,  that  thy 
kingdom  may  be  confirmed  to  thee  and  thy  posterity?  Is  it 
that  my  name  may  be  contemned?  That  the  gospel  of  my 
Christ  may  be  put  down?  That  my  servants,  for  my  sake, 
may  be  slain  before  thine  eyes?  That  tyranny  may  be  fur- 
ther spread,  my  people  always  deceived,  and  scandal  con- 
firmed by  thee?  Woe  unto  him  by  whom  scandal  cometh  : 
Woe  also  unto  him  by  whom  it  is  confirmed.  Thou  abhor- 
rest  material  blood:  how  much  more  the  blood  of  souls? 
Thou  rememberest  what  happened  to  Antiochus,  Herod, 
and  Julian.  I  will  give  thy  kingdom  to  thine  enemy,  be- 
cause thou  hast  sinned  against  me.  I  change  times  and 
seasons.  I  put  down  and  raise  up  kings ;  that  thou  mayest 
understand,  that  I  am  the  Most  High  ;  that  T  have  power 
over  the  kingdom  of  men,  and  give  it  to  whom  I  will.  I 
bring  low,  and  I  exalt.  I  glorify  them  that  glorify  me,  and 
put  to  shame  those  that  despise  me. 


SERMONS 


Romans  xiii. 

Verse  12.  The  night  is  past,  and  the  day  is  at  hand;  let 
us  cast  away  the  works  of  darkness,  and  let  us  put  on 
the  armour  of  light. 

This  little  portion  of  the  Scripture  has  been  often  ex- 
pounded and  opened  in  your  hearing,  yet  shall  it  not  be 
unprofitable  once  again  to  treat  thereof.  For  albeit  the  pro- 
portion and  ground  of  matter  be  one,  yet  some  difference 
may  be  in  the  manner  of  utterance. 

The  word  of  God  is  the  water  of  life  ;  the  more  you  lave 
it  forth,*  the  fresher  it  runneth  ;  it  is  the  fire  of  God's  glory, 
the  more  you  blow  it,  the  clearer  it  burneth ;  it  is  the  corn 
of  the  Lord's  field,  the  better  you  grind  it,  the  more  it  yield- 
eth ;  it  is  the  bread  of  heaven,  the  more  it  is  broken  and 
given  forth,  the  more  remaineth ;  it  is  the  sword  of  the  Spirit, 
the  more  it  is  scoured,  the  brighter  it  shineth.  The  voice  of 
God  cannot  be  unpleasant  to  their  ears  who  are  the  children 
of  God ;  the  oftener  they  hear  it,  the  more  comfort  they 
receive ;  they  can  never  have  overmuch,  who  never  have 
enough. 

St.  Paul  in  these  words  stirred  up  the  Romans,  and 
awaked  them  out  of  the  slumber  of  death,  that  they  might 
behold  the  clear  light  of  the  gospel,  and  know  the  time  of 
their  visitation,  and  shake  off  the  works  of  darkness,  and 
apparel  themselves  with  the  righteousness  of  Christ  our 
Saviour. 

But  before  I  proceed  further  to  declare  that  which  is  to 
be  spoken  at  this  present,  let  us  turn  our  hearts  to  God, 
even  the  Father  of  lights,  that  it  may  pilease  him  to  open 
the  eyes  of  our  understanding,  and  to  direct  all  our  doings 
to  his  glory,  &c. 

*  Draw  it  out,  or  pour  it  forth. 

JEWELL.  39  449 


450  Jewell. 

In  worldly  business,  it  is  reckoned  a  great  point  of  wis- 
dom to  do  things  in  due  time,  and  to  choose  the  fittest  sea- 
son to  speak  or  to  hold  silence,  to  buy  or  to  sell,  to  build 
or  to  pull  down.  Solomon  therefore  said,  Eccles.  iii.  To  all 
things  there  is  an  appointed  time,  and  a  time  to  every  pur- 
pose under  the  heaven.  Whoso  does  not  weigh  the  season, 
and  take  his  convenient  time,  he  is  unwise,  and  defeats 
himself,  and  bewrays  his  folly. 

But  of  all  wisdom  this  is  the  greatest,  that  a  man  lift  up 
his  eyes  to  the  throne  of  God's  mercy,  and  know  the  time 
of  his  blessing,  and  direct  his  life  to  the  service  of  God,  as 
he  warneth,  Eccles.  v.  Make  no  tarrying  to  turn  unto  the 
Lord,  and  put  not  off  from  day  to  day;  for  suddenly  shall 
the  wrath  of  the  Lord  break  forth,  and  in  thy  security  thou 
shalt  be  destroyed.  If  the  good  man  of  the  house  were  wise, 
if  he  knew  at  what  hour  the  thief  would  come,  he  would 
surely  watch,  and  stand  in  readiness,  and  not  suffer  his 
house  to  be  digged  through. 

Of  this  wisdom,  in  taking  the  advantage  of  time,  spake 
the  prophet  David,  Psal.  xciv.  This  day,  if  you  hear  his 
voice,  harden  not  your  hearts.  Foreslow*  not  the  time, 
lose  not  this  gOod  occasion,  hear  his  voice  now,  this  day. 
Of  this  wisdom  spake  St.  Paul,  2  Cor.  vi.  We,  as  workers 
together,  beseech  you,  that  ye  receive  not  the  grace  of  God 
in  vain.  For  he  saith,  I  have  heard  thee  in  a  time 
accepted,  and  in  the  day  of  salvation  have  I  succoured 
thee.  Behold  now  the  accepted  time,  behold  now  the  day 
of  salvation. 

Whoso  knoweth  not  this  time,  is  not  wise.  Of  this  blind- 
ness and  heaviness  of  the  people,  God  complaineth  in  many 
places  of  the  prophets.  In  the  eighth  chapter  of  Jeremiah, 
Even  the  stork  in  the  air  knoweth  her  appointed  times  ; 
and  the  turtle,  and  the  crane,  and  the  swallow,  observe  the 
time  of  their  coming;  but  my  people  knoweth  not  the  judg- 
ment of  the  Lord. 

Of  this  their  blindness  and  folly,  our  Saviour  reproved 
Jerusalem,  Luke  xix.  Oh  !  if  thou  hadst,  even  now  at  the 
least  in  this  thy  day,  known  those  things  which  belong  unto 
thy  peace  ;  but  now  are  they  hid  from  thine  eyes.  For  the 
days  shall  come  upon  thee,  that  thine  enemies  shall  cast  a 
trench  about  thee,  and  compass  thee  round,  and  keep  thee 
in  on  every  side,  and  shall  make  thee  even  with  the  ground, 
and  thy  children  which  are  within  thee;  and  they  shall  not 
»  Delay. 


Sermon. — Romans  xiii.  12.  451 

leave  in  thee  a  stone  upon  a  stone,  because  thou  knewest 
not  the  time  of  thy  visitation. 

Therefore  the  apostle  calls  upon  the  Romans,  tells  them 
that  the  sun  is  up,  and  the  day  open,  and  warns  them  not 
to  lose  the  season ;  For  now,  even  now,  saith  he,  it  is  time 
to  rise. 

That  we  may  the  better  discern  the  light,  let  us  behold 
the  darkness  of  that  time  which  was  belbre. — The  whole 
world  was  divided  into  the  people  of  the  Jews  and  the 
heathens;  and  besides  these  there  were  no  other  people;  the 
heathens  were  forsaken  of  God,  the  Jews  were  his  chosen 
people. 

The  heathens  worshipped  the  works  of  their  own  hands, 
and  gave  the  glory  of  God  unto  creatures  which  are  not  God. 
They  went  after  idols  even  as  they  were  led  ;  they  had 
many  gods,  according  to  the  number  of  their  cities;  they 
delivered  up  themselves  to  all  manner  of  filthiness.  God 
gave  them  over  to  follow  their  lusts.  The  fathers  among 
them  slew  their  own  children,  and  offered  them  up  in  sacri- 
fice to  devils.  So  strongly  did  the  prince  of  darkness  pos- 
sess them ;  they  had  not  the  ark  of  the  testimony ;  they  lived 
without  prophets,  or  covenant,  or  Christ,  or  God ;  they 
lived  without  hope,  or  light,  or  comfort.  In  such  a  night, 
and  such  a  darkness,  lay  the  heathen. 

The  Jews,  God's  chosen  people,  they  were  also  bereft  of 
knowledge ;  there  was  no  prophet  left  among  them,  nor 
any  to  teach  them  the  will  of  the  Lord.  The  law  perished 
from  the  priest,  and  counsel  from  the  ancient;  light  was 
turned  into  darkness,  and  judgment  into  wormwood;  they 
were  bitter  and  grievous  lo  the  poor;  they  slew  the  pro- 
phets which  were  sent  unto  them  ;  they  forsook  the  foun- 
tain of  living  waters,  and  followed  Baal  and  Ashtaroth. 
Like  people,  like  priests;  from  the  sole  of  the  foot  unto  the 
head,  there  was  nothing  whole  in  them.  Of  them  God 
spake  by  the  prophets,  Mai.  i.  I  have  no  pleasure  in  you, 
neither  will  I  accept  an  offering  at  your  hand.  Of  them  he 
said,  Isa.  i.  When  you  shall  stretch  out  your  hands,  I  will 
hide  mine  eyes  from  you  ;  and  though  you  make  many 
prayers,  I  will  not  hear  you.  In  such  a  darkness  lay  the 
Jews,  in  such  a  darkness  lay  the  gentiles.  All  had  sinned; 
they  were  all  corrupt  and  abominable  in  their  ways ;  they 
were  the  children  of  wrath  and  the  vessels  of  destruction. 
So  were  they  wrapt  in  the  cloud  of  ignorance,  and  covered 


452  Jewell. 

in  the  shadow  of  death.   Such  was  the  night  St.  Paul  spake 
of,  so  ugly,  so  dark,  so  void  of  comfort. 

But  God  gave  forth  his  light  to  shine  upon  them;  he 
sent  the  patriarchs,  and  prophets,  and  holy  fathers ;  he  sent 
unto  them  Moses  and  Aaron,  and  angels  from  heaven,  to 
give  out  sparks  of  this  light.  He  made  it  appear  by  his 
prophet  Isaiah,  chap.  vii.  Behold,  the  virgin  shall  conceive, 
and  bear  a  son,  and  she  shall  call  his  name  Emmanuel. 
In  him  shall  all  Israel  be  saved;  he  is  the  Light  to  lighten 
the  gentiles ;  his  name  shall  be  called  Wonderful,  Coun- 
sellor, the  mighty  God,  the  everlasting  Father,  the  Prince 
of  Peace;  in  him  shall  all  the  ends  of  the  world  be  blessed. 
This  light  they  beheld,  when  it  was  not  clearly  opened  unto 
them;  they  saw  it  coming,  and  rejoiced  in  it;  they  were 
under  a  schoolmaster,  and  had  not  the  perfect  knowledge  of 
this  light. 

But  now  God  hath  scattered  all  these  clouds,  and  we  be- 
hold as  in  a  mirror  the  glory  of  the  Lord  with  open  face. 
Our  elder  fathers  in  the  old  testament  had  only  a  dim  can- 
dle to  guide  their  feet,  we  have  the  bright  sun-beams;  they 
had  only  the  green  blade  of  the  corn,  we  have  the  plentiful 
increase,  even  as  in  the  time  of  harvest;  they  had  the  sha- 
dow, we  have  the  light;  they  had  only  a  drop  to  refresh 
themselves,  we  have  the  whole  stream  of  God's  mercy 
poured  out  upon  us. 

Now  hath  God  remembered  his  holy  covenant,  and  the 
oath  which  he  sware  to  our  father  Abraham;  now  the  Word 
was  made  flesh,  and  dwelt  with  us,  the  day-star  is  sprung 
up  in  our  hearts,  the  Spirit  of  God  hath  filled  the  whole 
world,  the  earth  is  full  of  his  glory.  The  idols  of  the  hea- 
then are  fallen,  and  are  put  to  silence;  their  greatest  myste- 
ries appear  to  be  follies,  and  are  laughed  to  scorn;  the  chil- 
dren make  game  of  them  in  their  streets.  Satan,  the  prince 
of  this  world,  who  is  the  accuser  of  our  brethren,  is  now 
cast  forth. 

Now  is  it  known  that  salvation,  and  power,  and  glory 
belongeth  to  our  God;  he  hath  raised  his  Christ,  and  hath 
established  his  kingdom ;  the  kings  and  nations  of  the 
world  shall  walk  in  his  light,  and  his  light  shall  not  be  put 
out,  and  his  kingdom  shall  have  no  end. 

Now  is  that  New  Jerusalem,  the  glorious  city  of  our 
God,  revealed  from  on  high;  now  hath  God  made  the 
heavens  new,  and  a  new  earth,  and  hath  fixed  his  tabernacle 


Sermon. — Romans  xxii,  12.  453 

and  dwelling-place  among  men.  The  fulness  of  time  is 
come,  the  sound  of  the  apostles  is  gone  through  all  the 
earth,  the  Sun  of  righteousness  hath  appeared,  he  is  the 
light  and  comfort  of  the  whole  world.  This  is  the  gra- 
cious year  of  mercy,  this  is  the  day  which  the  Lord  hath 
made. 

Now  is  the  mercy  of  the  Lord  showed  more  and  more 
towards  us,  and  his  truth  endureth  for  ever.  When  Ba- 
laam the  false  prophet  beheld  the  glory  of  this  time,  he 
brake  out  and  said.  Numb.  xxiv.  Who  shall  live  when 
God  doelh  this?  who  shall  live,  and  see,  and  enjoy  these 
things? 

Awake,  therefore,  or  arise  from  sleep,  the  time  so  requir- 
eth.  For  now  is  our  salvation  nearer  than  when  we  believed 
it.  Of  these  few  words  have  grown  divers  senses,  all  good 
and  godly;  yet  in  my  judgment  the  simplest  and  plainest 
sense  is  this :  when  we  were  heathen,  and  sat  in  darkness, 
we  thought  we  did  well,  and  that  we  should  be  saved  in 
that  way  in  which  we  walked,  and  that  there  was  no  hope 
of  salvation,  but  only  in  that,  and  we  had  a  great  liking  in 
our  doings.  This  is  the  vanity  and  misery  of  man;  often- 
times where  he  thinks  himself  most  sure,  he  is  deeply 
deceived. 

The  Turks  and  the  Jews  at  this  day,  and  others  the 
enemies  of  the  cross  of  Christ,  think  there  is  no  other  true 
religion  but  theirs;  and  in  that  they  are  wonderfully  zeal- 
ous, and  stand  in  it  unto  death;  no  persuasion  nor  force 
can  remove  them. 

When  the  people  of  Ephesus  heard  of  the  preaching  of 
Paul,  they  raised  an  uproar,  and  filled  the  city  full  of  tu- 
mult; they  caught  Gaius  and  Aristarchus,  men  of  Mace- 
donia, and  Paul's  companions  in  his  journey,  and  would 
have  slain  them;  they  made  an  outcry,  saying,  Great  is 
Diana  of  the  Ephesians,  Acts  xix.  She  is  a  goddess,  she 
hath  made  heaven  and  earth,  we  have  put  our  trust  in  her, 
we  will  call  upon  her,  and  she  will  hear  us. 

Christ  showeth  his  disciples.  Matt.  x.  The  brother  shall 
betray  the  brother  to  death,  and  the  father  the  son,  and  the 
children  shall  rise  against  their  parents,  and  shall  cause 
them  to  die;  and  ye  shall  be  hated  of  all  men  for  my  name. 
For  zeal  to  their  God,  the  priests  of  Baal  cut  themselves 
with  knives  and  lancets.  1  Kings  xviii.  Through  zeal,  many 
fathers  slew  their  own  children,  and  burnt  them  quick  in 
fire,  in  honour  of  the  idol  Moloch. 
39* 


454  Jewell. 

The  Circumcelliones,  who  were  a  sort  of  heretics  sprung 
out  of  the  Donatists  about  420  years  after  Christ,  through 
zeal  murdered  one  another;  they  threw  themselves  down 
from  high  rocks,  and  destroyed  themselves,  and  thought 
that  the  only  way  to  please  God ;  so  hot  and  fervent  was 
their  devotion.  The  children  of  light  have  seldom  suffered 
more,  or  more  willingly,  or  with  more  affiance,  than  the 
children  of  darkness;  so  strove  they  for  God,  but  against 
God;  and  abused  his  name  against  himself,  and  willingly 
and  willingly  went  down  into  hell.  They  had  great  zeal 
and  earnest  desire  of  the  glory  of  God,  but  not  according  to 
knowledge ;  they  contented  themselves  with  what  they  had 
received  of  their  fathers,  and  would  seek  no  further;  they 
thought  they  did  serve  God,  but  they  blasphemed  the  name 
of  the  Son  of  God.  In  such  sort  did  God  suffer  them  to 
walk  in  the  blindness  of  their  heart. 

In  the  latter  day  many  shall  say  unto  Christ,  Lord,  Lord, 
have  we  not  by  thy  name  prophesied,  and  by  thy  name  cast 
out  devils,  and  by  thy  name  done  many  great  works?  Matt, 
vii.  We  have  prayed,  and  given  alms  for  thy  sake ;  was  it 
not  done  out  of  zeal  and  devotion  towards  thee?  So  well 
shall  they  be  persuaded  of  their  doings,  they  shall  press 
boldly  to  the  throne  of  God's  majesty,  and  require  their 
meed.  But  Christ  shall  answer  them,  I  never  knew  you, 
you  served  your  fancy,  you  served  not  me;  your  alms,  and 
miracles,  and  your  prayers  shall  condemn  you.  Therefore 
Christ  said  to  the  woman  of  Samaria,  Ye  worship  that 
which  you  know  not,  John  iv.  You  are  led  with  a  zeal, 
and  follow  your  fathers,  but  are  deceived.  Even  so  he 
prayed  his  Father  for  them  that  crucified  him,  and  stood 
by,  and  reviled  him.  O  Father,  thou  art  full  of  mercy, 
forgive  them,  they  are  moved  with  zeal,  and  think  they 
please  thee ;  they  know  not  what  they  do ;  they  know  not 
thee,  nor  me  thy  Son,  whom  thou  hast  sent. 

Jerome  saith,  "  Infidelity  hath  been  written  under  the 
name  of  faith  and  unity."  For  herein  they  thought  them- 
selves good  and  holy,  and  catholic,  if  they  departed  not 
from  the  unity  of  the  world.  Therefore  they  followed  the 
general  consent  of  others;  they  thought  themselves,  saith 
he,  the  true  church,  and  seemed  to  follow  unity,  though  in- 
deed they  fell  to  infidelity.  Whatsoever  is  not  of  faith  is 
sin,  Rom.  xiv.  whatsoever  it  be,  be  it  ever  so  holy,  ever  so 
glorious,  it  is  sin,  it  displeases  God,  the  end  thereof  is 
destruction. 


Sermon. — Romans  xm.  \2.  455 

Therefore  Christ  saith,  John  viii.  I  am  the  Light  of  the 
world;  he  that  followeth  me  shall  not  walk  in  darkness, 
but  shall  have  the  light  of  life.  So  spake  almighty  God  to 
his  people,  Deut.  v.  Take  heed  that  you  do  as  the  Lord 
your  God  hath  commanded  you;  turn  not  aside  to  the  right 
hand  nor  to  the  left.  Thou  shalt  not  do  the  thing  that 
seemeth  right  in  thine  own  eyes;  thou  shalt  not  follow  the 
zeal  of  thine  own  heart. 

Think  that  thou  mayest  be  deceived;  dispose  thyself  to 
hearken  to  the  voice  of  the  Lord;  whatsoever  he  shall 
command  thee,  that  only  shalt  thou  do.  For  my  thoughts 
are  not  your  thoughts,  neither  are  your  ways  my  ways, 
saith  the  Lord;  for  as  the  heavens  are  higher  than  the 
earlh,  so  are  my  ways  higher  than  your  ways,  and  my 
thoughts  above  your  thoughts.  Isa.  Iv.  The  will  of  the 
Lord  is  the  only  measure  whereby  all  truth  must  be 
tried. 

Hereunto  the  prophet  David  humbled  himself,  and  spake 
unto  God  in  this  manner :  Lighten  mine  eyes,  O  Lord,  O 
teach  me  to  do  thy  will,  teach  me  to  follow  it,  and  to  prac- 
tise it.  Hereof  St.  Paul  speaketh,  Eph.  v.  Understand  what 
the  will  of  the  Lord  is.  Leave  the  pretence  of  zeal,  leave 
the  devotion  of  your  own  heart,  rest  not  upon  the  will  of 
your  forefathers,  nor  of  flesh  and  blood.  Learn  to  feel  and 
taste  the  will  of  God;  it  is  good,  and  gracious,  and  merci- 
ful ;  thereby  direct  your  steps,  therein  shall  you  find  the 
possession  of  life. 

We  were  drowned  in  darkness,  saith  the  apostle,  yet 
thought  we  had  the  light.  I  myself,  saith  he,  was  a  blas- 
phemer, and  did  persecute  the  church  of  God ;  I  followed 
the  way  of  my  fathers,  I  had  a  great  zeal,  and  thought  I 
did  well;  but  the  way  wherein  I  walked  was  slippery,  the 
light  was  darkness,  I  delighted  in  vanity,  and  had  pleasure 
in  leasings ;  I  was  blind  yet  perceived  it  not,  and  therefore 
was  my  blindness  and  misery  so  much  the  more. 

But  now  is  our  salvation  come  near  unto  us;  our  bodies 
are  made  the  temples  of  God,  and  his  Spirit  dwelleth 
within  us.  We  have  the  word  of  life  put  both  in  our  mouth 
and  in  our  heart;  the  kingdom  of  God  is  in  the  midst 
among  us.  The  Son  of  God  calleth  unto  us,  Come  unto  me 
all  ye  that  travail,  and  be  heavily  laden,  and  I  will  refresh 
you.  St.  John  saith,  We  have  looked  upon,  and  our  hands 
have  handled  the  word  of  life,  1  John  i. 


456  Jewell 

And  again,  The  Word  was  made  flesh  and  dwelt  among 
us,  and  we  saw  the  glory  thereof  as  the  glory  of  the  only 
begotten  Son  of  the  Father,  full  of  grace  and  truth,  John  i. 
So  near  is  the  Lord  to  them  that  seek  him,  so  near  unto  us 
is  our  salvation. 

When  David  heard  the  voice  of  the  Lord,  he  awaked  and 
rose  up,  he  gave  thanks  unto  God,  and  poured  out  his 
heart  before  him,  saying,  O  Lord  our  Lord,  how  wonderful 
is  thy  name  in  all  the  world !  And  again.  Praise  the 
Lord,  O  my  soul,  and  all  that  is  within  me  praise  his  holy 
name. 

When  the  apostles  heard  this  voice  of  the  Lord,  they 
were  awaked,  thy  forsook  all  they  had,  they  took  up  their 
cross,  and  went  over  all  the  world  preaching  the  gospel  of 
salvation.  When  Paul  heard  the  voice  of  Christ  from  hea- 
ven above,  he  fell  on  the  earth,  and,  being  astonished,  said, 
Lord,  what  wilt  thou  that  I  do  ?  lam  thy  servant,  and  the 
son  of  thy  handmaid ;  make  me  to  do  that  thou  commandest 
me  to  do. 

Then  could  neither  life,  nor  death,  nor  angels,  nor  prin- 
cipalities, nor  powers,  nor  things  present,  nor  things  to 
come,  nor  height,  nor  depth,  nor  any  other  creature,  sepa- 
rate Paul  from  the  love  of  God,  which  is  in  Christ  Jesus  our 
Lord ;  then  he  esteemed  not  to  know  any  thing,  saving 
Jesus  Christ,  and  him  crucified.  He  brake  his  sleep,  rose 
up,  and  went  forward. 

In  like  manner  the  prophet  Isaiah  stirred  up  Jerusalem : 
Arise,  be  bright,  for  the  light  is  come,  and  the  glory  of  the 
Lord  is  risen  upon  thee,  Isa.  Ix.  Know  thy  time,  and  the 
day  of  thy  visitation ;  awake  thou  that  sleepest,  and  stand 
up  from  the  dead,  for  the  Son  of  God  has  shined  over 
thee. 

The  apostle  therefore  saith.  It  is  now  lime  that  we  should 
rise  from  sleep.  We  are  the  children  of  God,  we  are  the 
children  of  the  truth,  we  are  the  sons  of  the  prophets,  we 
are  they  whom  God  hath  chosen  out  of  the  world.  Who- 
soever putteth  his  hand  to  the  plough,  and  looketh  back,  is 
unmeet  for  the  kingdom  of  heaven. 

These  things  are  sent  for  our  understanding.  God  hath 
given  his  word  unto  us;  we  have  seen  the  works  of  God, 
the  dumb  to  speak,  the  deaf  to  hear,  the  blind  to  see,  the 
lame  to  go,  the  dead  to  rise  and  come  out  of  their  graves, 
the  sun  to  be  darkened,  the  earth    to   quake,  the   rocks 


Sermon. — Romans  xiii.  12.  457 

to  rend,  and  the  devil  to  confess  the  Son  of  God ;  for  he 
was  forced  to  say,  Thou  art  Christ,  the  Son  of  God.  Now 
doth  the  kingdom  of  heaven  suffer  violence. 

The  night  is  passed,  the  day  is  at  hand  ;  we  have  slum- 
bered enough  in  ignorance,  it  is  now  time  we  know  the 
blessings  which  God  hath  bestowed  upon  us ;  it  is  time  we 
should  be  thankful,  and  awake  out  of  the  sleep  of  forget- 
fulness,  that  we  humble  ourselves  under  the  mighty  hand 
of  God,  and  dream  no  more  of  our  own  strength.  Our 
conscience  is  charged ;  we  cannot  plead  ignorance ;  it  is 
time  that  we  rise  ;  the  mercy  of  God,  the  abundance  of  his 
blessing,  the  fear  of  his  judgment,  the  regard  of  our  salva- 
tion, so  require. 

Let  us  cast  away  the  works  of  darkness ;  they  are  unfruit- 
ful, loathsome,  and  horrible ;  they  darken  the  heart,  and 
blind  the  conscience  ;  he  that  doeth  them  shall  be  cast  into 
utter  darkness.  Let  us  be  afraid,  let  us  be  ashamed  here- 
of; such  things  are  not  fit  for  the  children  of  light. 

Let  us  put  on  the  armour  of  light.  God  hath  chosen  us 
to  be  his  soldiers,  and  hath  called  us  forth  into  the  field. 
Our  fight  is  not  against  flesh  and  blood,  but  against  the 
devil,  the  prince  of  this  world,  and  the  father  of  darkness : 
he  rampeth  like  a  lion,  and  lieth  in  wait,  and  seeketh  whom 
he  may  devour.  All  the  vanities  of  this  life,  our  bodies,  our 
own  hearts,  conspire  against  us ;  the  fight  is  terrible,  the 
danger  is  great.  Let  us  not  be  unprovided,  let  us  not  stand 
open  to  the  stroke  of  the  enemy. 

Let  us  take  unto  us  the  whole  armour  of  God ;  let  our 
loins  be  girded  with  verity;  let  us  put  on  the  shield  of 
faith,  the  breastplate  of  righteousness,  the  sword  of  the 
Spirit,  and  the  helmet  of  salvation.  These  are  the  weapons 
of  righteousness,  these  are  the  armour  of  light.  Let  us  not 
fear  to  declare  the  truth,  though  thereby  we  should  endan- 
ger our  life. 

Let  us  be  faithful  unto  the  end ;  let  it  appear  that  the 
weapons  of  our  warfare  are  not  carnal,  but  mighty  through 
God  to  cast  down  holds,  and  imaginations,  and  every  high 
thing  that  is  exalted  against  God.  So  shall  our  armour  be 
complete ;  so  shall  we  show  glorious  in  the  field,  and  be 
tennble  to  the  enemy;  so  shall  we  stand  strong  and  boldly, 
against  sword,  and  fire,  and  death ;  so  shall  we,  like  faith- 
ful soldiers  of  our  captain  Christ,  manfully  stand  against 
the  gates  of  hell,  and  resist  all  the  assaults,  and  quench  all 
the  fiery  darts  of  the  wicked  ;  then  shall  we  eat  of  the  fruit 


458  Jewell. 

in  the  midst  of  paradise,  and  shall  receive  the  crown  of 
everlasting  glory. 

Let  us  walk  honestly,  as  in  the  day,  not  in  gluttony  and 
drunkenness,  neither  in  chambering  and  wantonness,  nor  in 
strife  and  envying.  The  apostle  setteth  down  three  things 
as  three  botches  and  carbuncles  of  the  soul ;  they  oppress 
the  body,  defile  the  mind,  and  break  the  bond  and  unity  of 
the  church  of  God. 

The  first  is  gluttony  and  drunkenness,  the  root  and 
mother  of  all  evil ;  nothing  is  safe,  where  wine  prevails. 
This  was  the  iniquity  of  Sodom,  abundance  and  fulness  of 
bread  ;  they  abused  the  gifts  of  God,  to  the  dishonour  of 
God.  This  was  the  cause  of  all  her  filthiness,  and  her 
filthiness  was  the  cause  of  her  destruction. 

Hereof  God  speaketh,  Deut.  xxxii.  My  chosen  people, 
my  beloved,  is  waxed  fat ;  therefore  he  forsook  God  that 
made  him,  and  regarded  not  the  strong  God  of  his  salva- 
tion. And  again,  by  the  prophet  Isaiah,  chap.  v.  The  harp 
and  viol,  timbrel  and  pipe,  are  in  their  feasts ;  but  they 
regard  not  the  work  of  the  Lord,  neither  consider  the  work 
of  his  hands.  And  in  the  twenty-first  chapter.  Behold,  joy 
and  gladness,  slaying  oxen,  and  killing  sheep,  eating  flesh, 
and  drinking  wine, — eating  and  drinking,  for  to-morrow 
we  shall  die.  So  through  gluttony  and  drunkenness  they 
despised  the  threatenings  of  God,  and  entered  not  into  the 
way  of  repentance,  but  continued  in  their  sins,  and  made 
scorn  of  the  prophets  of  God. 

The  people  of  Israel  sat  them  down  to  eat  and  drink,  and 
rose  up  to  play,  Exod.  xxxii.  They  forgot  God,  and  the 
mercies  he  had  showed  upon  them,  and  worshipped  a 
golden  calf — so  gross  and  so  deadly  are  the  clouds  of  drunk- 
enness. Our  Saviour  Christ  saith,  towards  the  latter  day 
the  people  shall  eat  and  drink,  and  be  void  of  care,  as  in 
the  days  of  Noah,  and  destruction  shall  suddenly  fall  upon 
them  ;  therefore  Christ  saith,  Luke  vi.  Wo  be  to  you  that 
are  full,  for  you  shall  hunger. 

Many  have  been  slain  in  the  fields,  but  many  more  have 
taken  their  deadly  wound  by  surfeiting ;  many  have  been 
drowned  in  the  sea,  but  many  more  have  perished  by  the 
strength  of  wine.  It  is  not  set  down,  that  the  rich  glutton 
was  an  oppressor,  an  extortioner,  a  usurer,  or  that  he  came 
unjustly  by  his  goods  ;  but  that  he  abused  the  same,  that  he 
fared  deliciously,  and  became  unthankful,  and  therefore  was 
punished  in  hell  fire.  Then  he  which  before  had  abundance. 


Sermon. — Romans  xiii.  12.  459 

and  did  swim  in  wine,  had  not  one  drop  to  quench  his 
thirst. 

Many  make  their  belly  their  God  ;  they  have  more  com- 
fort in  the  taste  of  sweet  fare  than  in  the  consideration  of 
the  works  of  God ;  their  table  is  turned  into  a  snare,  their 
glory  is  to  their  shame.  Here  will  1  speak  nothing  of 
gluttony  and  quaffing.  God  keep  it  far  from  Christian 
tables ;  it  is  too,  too  wild  and  barbarous ;  the  heathens 
hate  it ;  nature  abhors  it ;  the  horse  and  mule  would  not 
use  it. 

St.  Augustine  saith,  A  drunken  man  doth  not  commit 
sin,  but  he  is  altogether  sin.  And  therefore  his  reward 
is  death.  St.  Paul  saith,  1  Cor.  vi.  Drunkards  shall  not 
inherit  the  kingdom  of  God;  they  shall  drink  the  cup  of 
the  wine  of  the  Lord's  wrath.  Therefore  Christ  saith, 
Luke  xxi.  Take  heed  to  yourselves,  lest  at  any  time  your 
hearts  be  oppressed  with  surfeiting  and  drunkenness,  and 
the  cares  of  this  life  ;  and  lest  that  day  come  on  you  at  un- 
awares. Therefore  saith  the  apostle.  Let  us  not  walk  in 
eating  and  gluttony;  it  will  drown  our  senses,  it  will  op- 
press our  nature. 

The  kingdom  of  God  is  neither  meat  nor  drink ;  our 
meat  is  to  do  the  will  of  our  Father.  Let  us  not  abuse  the 
creatures  of  God.  Let  us  eat  and  drink,  that  we  may  live, 
only  to  the  sustenance  of  our  bodies  ;  that  we,  by  the  mode- 
rate and  sober  use  of  those  things,  may  be  the  better  able 
to  follow  and  please  God  in  our  vocation.  The  meat  for 
the  belly,  and  the  belly  for  the  meats  ;  but  Gq,d  shall  destroy 
both  it  and  them. 

Let  us  think  of  the  cup  which  Christ  had  on  the  cross ; 
his  cup  was  eisel,*  and  tempered  with  gall ;  at  his  hand 
let  us  take  the  cup  of  thanksgiving,  and  call  upon  the  name 
of  the  Lord.  Let  us,  whether  we  eat  or  drink,  remember 
who  it  is  that  hath  bestowed  his  gifts  upon  us ;  and  what- 
soever we  do,  let  us  do  it  to  the  glory  of  God. 

Another  botch  and  carbuncle  is  chambering  and  wanton- 
ness. Of  this  also  the  apostle  warns  us ;  for  adulterers 
and  fornicators  God  shall  judge  ;  they  shall  have  their  part 
in  the  lake  which  burneth  with  fire  and  brimstone,  which  is 
the  second  death  ;  the  Lord  is  the  avenger  of  all  such.  It 
is  the  will  of  God,  that  our  bodies  be  kept  in  holiness  ;  they 
are  the  temples  of  God ;  he  hath  called  us  to  be  vessels 
of  honour,  that  we  should  be  holy  in  body,  and  holy  in 
*  Vinegar,  verjuice. 


460  Jewell, 

spirit  ,*  that  we  serve  him  in  holiness  and  righteousness  all 
the  days  of  our  life. 

The  last  is  strife  and  envying.  We  are  one  body  in 
Christ  Jesus,  we  are  endued  with  one  spirit,  we  are  mem- 
bers one  of  another.  The  gospel  of  Christ  is  the  gospel 
of  peace;  he  hath  broken  the  stop  of  the  partition-wall ;  he 
hath  set  all  things  at  peace.  He  hath  taught  us.  Learn  of 
me,  for  1  am  humble  and  meek. — Let  us  not,  saith  Paul, 
Gal.  V.  be  desirous  of  vain-glory,  provoking  one  another, 
envying  one  another. 

Let  not  one  of  you  say,  I  am  Paul's ;  and  another,  I  am 
of  Apollos — the  body  of  Christ  is  one,  it  is  not  divided.  If 
you  bite  and  devour  one  another,  take  heed  lest  you  con- 
sume one  another.  If  there  be  envying,  and  strife,  and  dis- 
sensions among  you,  you  are  yet  carnal,  you  savour  not  of 
the  Spirit  of  God.  You  are  but  a  little  flock,  the  world 
hateth  you ;  join  together,  love  one  another,  bear  you  one 
another's  burdens,  and  so  fulfil  the  law  of  Christ. 

The  fruit  of  the  Spirit  is  love,  joy,  peace,  long-suffering, 
gentleness,  goodness,  faith,  meekness,  and  temperance. 
Love  suffereth  long,  and  is  bountiful ;  love  envieth  not, 
love  doth  not  boast  itself;  it  is  not  puffed  up ;  it  disdains 
not ;  it  seeketh  not  her  own  things  ;  it  is  not  provoked  to 
anger ;  it  thinketh  not  evil ;  it  rejoiceth  not  in  iniquity,  but 
rejoiceth  in  the  truth  ;  it  suffereth  all  things,  it  believeth  all 
things,  it  hopeth  all  things,  it  endureth  all  things ;  love  is 
the  bond  of  perfection. 

The  servant^of  Christ  is  not  quarrellous.  Let  us  keep 
the  unity  of  the  Spirit  in  the  bond  of  peace ;  let  not  dissen- 
sion or  malice  trouble  our  hearts  ;  let  us  walk  after  this 
manner,  and  so  let  us  glorify  God  in  our  mortal  bodies ; 
let  us  avoid  these  things,  gluttony,  drunkenness,  chamber- 
ing and  wantonness,  strife  and  envying ;  they  are  the  un- 
fruitful works  of  darkness,  the  way  of  them  leadeth  unto 
damnation." 

But  put  you  on  the  Lord  Jesus  Christ.  If  we  behold 
ourselves,  and  consider  our  own  nakedness,  we  shall  find, 
that  by  nature  we  are  nothing  else  but  the  children  of  wrath. 
Who  can  call  that  clean,  which  is  conceived  of  unclean  seed  ? 
David  saith,  Behold,  I  am  conceived  in  sin,  my  sins  have 
gone  over  my  head,  there  is  no  health  in  my  flesh..  None 
that  liveth  shall  be  justified  in  thy  sight.  Who  can  under- 
stand his  faults  ?     Cleanse  thou  me  from  my  secret  faults. 


Sermon. — Romans  xiii.  12.  461 

Job  saith,  I  stood  in  fear  of  all  my  works,  knowing  that 
thou  wilt  not  judge  me  innocent.  Again,  The  stars  are 
unclean  in  his  sight ;  how  much  more  man,  a  worm,  even 
the  son  of  man,  which  is  but  a  worm  !  Job  ix.  xxv.  In  like 
sort,  saith  Isaiah,  We  have  all  been  as  an  unclean  thing, 
and  all  our  righteousness  is  as  filthy  rags.  Our  virtue,  our 
holiness,  our  fasting,  our  prayers,  are  filthy,  when  they 
come  to  his  sight.  We  cannot  say  our  heart  is  clean  ;  we 
cannot  say  we  have  not  sinned. 

God  hath  shut  up  all  in  unbelief,  that  he  may  have  mercy 
upon  all.  That  which  is  born  of  the  flesh  is  flesh ;  the 
spirit  fighteth  against  the  flesh,  and  the  flesh  against  the 
spirit.  Open  shame  belongs  unto  us,  and  to  our  fathers. 
Cursed  is  he  that  abideth  not  in  all  things  that  are  written 
in  the  book  of  the  law ;  and  whosoever  offendeth  in  one,  is 
made  guilty  of  all  the  commandments. 

When  the  miserable  and  wretched  *,oul  boasts  itself,  say- 
ing, I  am  rich,  and  increased  with  goods,  and  have  need 
of  nothing,  the  Spirit  of  God  maketh  answer,  Thou  art 
wretched,  and  miserable,  and  poor,  and  blind,  and  naked. 
Thou  hast  nothing  to  put  upon  thee  to  cover  thy  shame ;  I 
counsel  thee  to  buy  of  me  gold  tried  by  the  fire,  that  thou 
mayest  be  rich,  and  white  raiment  that  thou  mayest  be 
clothed,  and  that  thy  filthy  nakedness  do  not  appear ;  and 
anoint  thine  eyes  with  eye-salve  that  thou  mayest  see, 
Rev.  iii. 

The  same  Spirit  in  the  apostle  giveth  his  counsel,  that 
we  put  on  us  Jesus  Christ.  Let  him  cover  us  with  his 
body,  and  with  his  blood,  as  with  a  garment ;  his  blood 
hath  cleansed  us  from  all  our  sins  ;  he  is  the  Lamb  of  God, 
that  taketh  away  the  sins  of  the  world ;  he  is  become  unto 
us  wisdom,  and  righteousness,  and  sanctification,  and 
redemption. 

St.  Jerome  saith,  "  If  we  weigh  our  own  deservings,  if 
we  appear  in  our  own  apparel,  we  must  despair."  And 
Basil  saith,  "  He  that  trusts  not  to  good  deeds,  nor  hopes 
to  be  justified  by  his  works,  has  no  other  hope  of  salvation 
but  by  the  mercies  of  the  Lord." 

Let  us  therefore  put  on  us  Jesus  Christ ;  let  us  cover  us 
under  his  apparel,  as  Jacob  covered  himself  under  the  coat 
of  his  brother  Esau,  and  so  let  us  present  ourselves  before 
our  heavenly  Father.  The  phrase  of  putting  on  is  usual, 
whereby  the  apostle  means,  we  must  be  wholly  clad,  and 
possessed  with  Christ. 

JEWELL.  40 


4(53  Jewell, 

In  like  phrase  it  is  said,  in  the  twelfth  of  Revelation, 
There  appeared  a  great  wonder  in  heaven,  a  woman  clothed 
with  the  sun.  And  in  Psalm  civ.  My  soul  praise  thou  the 
Lord.  O  my  God,  thou  art  exceeding  great,  thou  art 
clothed  with  glory  and  honour.  And,  Which  covereth 
himself  with  light  as  with  a  garment.  And,  Col.  iii.  Put 
on  tender  mercy,  kindness,  humbleness  of  mind,  meekness, 
long-suffering.  Chrysostom  saith,  "  Behold,  he  gives  us 
Christ,  to  be  put  on  as  a  garment,  which  is  a  heinous  thing 
to  be  spoken."  It  passes  all  sense  of  nature  ;  it  passes  the 
judgment  of  flesh  and  blood.  Here  remember,  these  words 
may  not  be  taken,  as  if  Christ  were  a  material  and  earthly 
coat,  made  of  cloth  to  cover  our  bodies  ;  they  are  spiritual 
words,  and  have  a  spiritual  understanding.  Chrysostom 
saith,  "  Christ  is  become  all  things  for  thee,  thy  table,  thy 
garment,  thy  house,  thy  head,  and  thy  root."  Origen  saith, 
*'  The  word  of  God  i><  called  flesh,  and  bread,  and  milk, 
and  herbs."  Nazianzen  also  saith,  "After  the  same  man- 
ner as  our  Lord  Jesus  Christ  is  called  the  life,  the  way,  the 
bread,  the  vine,  the  true  light,  and  a  thousand  things  else, 
so  is  he  also  called  the  sword." 

He  is  spiritually  a  table,  a  garment,  a  house,  a  root,  a 
head,  flesh,  milk,  herbs,  the  way,  the  light,  a  sword,  bread, 
or  drink.  We  dwell  in  him  spiritually;  we  are  clothed 
with  him  spiritually;  we  grow  out  of  him,  and  walk  upon 
him,  and  are  made  one  with  him ;  even  members  of  his 
body  spiritually.  We  do  spiritually  eat  him  and  drink  him ; 
we  live  by  him  spiritually;  we  eat  him  by  hearing,  and 
digest  him  by  faith.  Origen  saith,  "  He  is  called  the  Bread 
of  life,  that  the  soul  may  have  whereon  to  feed." 

O  brethren !  O  that  we  had  senses  to  feel  this  food,  that 
we  could  savour  of  the  Bread  of  life,  and  taste  and  see  how 
sweet  the  Lord  is!  He  that  thus  tasteth  of  this  bread, 
shall  live  for  ever. 

Chrysostom  saith,  "We  thrust  our  teeth  into  the  flesh  of 
Christ."  Anu  Cyprian,  "We  fasten  our  tongue  within  the 
wounds  of  our  Redeemer."  These  are  vehement  and  spi- 
ritual kind  of  speeches,  to  raise  up  our  senses,  and  to 
teach  us  to  feel  the  unspeakable  sweetness  of  this  heavenly 
feeding. 

Likewise  said  Bernard,  "  I  desire  to  behold  whole  Christ, 
and  to  touch  him,  and  not  so  only,  but  also  to  come  to  the 
holy  wound  of  his  side,  which  is  the  door  that  was  made  in 
the  side  of  the  ark,  that  I  may  enter  wholly,  and  go  in,  even 


Sermon. — Romans  xiii.  12.  403 

unto  the  heart  of  Jesus."  Thus  are  we  taught  to  lift  up 
our  hearts,  and  to  seek  those  things  which  are  above,  where 
Christ  sitteth  at  the  right  hand  of  God. 

Why  should  we  then  follow  the  fleshly  error  of  the  Ca- 
pernaites?  why  should  we  be  so  insensible  in  heavenly 
things?  Let  us  have  some  feeling  hereof  in  our  heart. 
Solomon  saith,  Eccles.  ii.  The  wise  man's  eyes  are  in  his 
head,  but  the  fool  walketh  in  darkness.  Our  Saviour  there- 
fore saith,  John  vi.  The  words  that  I  speak  unto  you  are 
spirit  and  life.  To  eat  the  body  of  Christ,  and  drink  his 
blood,  is  not  the  part  of  the  body,  it  is  rather  a  work  of  our 
mind. 

And  therefore  Ambrose  saith,  "  We  touch  not  Christ  by 
bodily  touching,  but  we  touch  him  by  faith."  And  again, 
"  Stephen,  being  in  the  earth,  touched  Christ,  being  in  hea- 
ven." By  faith  therefore  we  eat  Christ,  and  by  faith  we 
drink  Christ;  by  faith  we  are  apparelled  and  clothed  with 
Christ.  And  this  is  what  the  apostle  saith,  Rom.  xiii.  Put 
ye  on  the  Lord  Jesus  Christ.  Let  us  be  incorporate  in 
him ;  let  God  see  nothing  in  us  but  the  image  of  his  Son, 
so  shall  he  dwell  in  us,  and  we  in  him. 

TaJce  no  thought  for  the  flesh  to  fulfil  the  lusts  thereof. 
The  sons  of  God  rest  upon  the  providence  of  God  their 
Father;  he  giveth  them  water  out  of  the  rocks;  he  raineth 
down  bread  from  heaven ;  he  openeth  his  hands,  and  filleth 
every  living  thing  with  his  blessing.  The  prophet  saith, 
Psal.  xxiii.  The  Lord  is  my  shepherd,  I  shall  not  want. 
The  things  of  this  world  shall  have  an  end;  they  fade  away, 
and  will  not  continue.  If  riches  abound,  we  must  not  set 
our  heart  upon  them,  but  rather  be  careful  for  the  life  to 
come.  We  must  seek  the  kingdom  of  God,  and  the  right- 
eousness thereof,  then  all  these  things  shall  be  ministered 
unto  us. 

He  doth  not  forbid  honest  and  moderate  forecast  and 
provision,  as  if  it  were  not  lawful  for  Christians  to  deal  in 
matters  appertaining  to  the  good  estate  of  this  life;  for  he 
hath  said  unto  Timothy,  1  Tim.  v.  li^  there  be  any  that 
provideth  not  for  his  own,  and  namely,  for  them  of  his 
household,  he  denieth  the  faith,  and  is  worse  than  an  infi- 
del. Again  he  saith,  Eph.  v.  No  man  ever  yet  hated  his 
own  flesh,  but  nourisheth  it,  and  cherisheth  it.  Again, 
writing  to  Timothy,  Drink  no  longer  water,  but  use  a  little 
wine  for  thy  stomach's  sake,  and  thine  often  infirmities. 


464  Jewell. 

In  which  speeches  he  shows  that  we  are  bound  to  nourish, 
and  feed,  and  be  careful  for  our  bodies. 

Though  the  conversation  of  the  faithful  be  in  heaven, 
and  they  seek  after  the  things  which  are  on  high,  yet  vs-hile 
they  pass  the  pilgrimage  of  this  Hfe,  they  must  needs  have 
the  fellowship  and  company  of  their  natural  bodies;  which 
they  must  not  so  weaken,  that  thereby  they  shall  become 
unprofitable,  and  not  able  to  do  service  in  the  church  of 
God,  and  yet  so  keep  them  under,  that  they  may  be  made 
obedient  to  the  spirit. 

Only  we  may  not  be  over-careful.  To  take  great  care 
for  the  body,  is  to  cast  away  all  care  for  the  soul.  For, 
They  that  will  be  rich,  fall  into  temptations  and  snares, 
and  into  many  foolish  and  noisome  lusts,  which  drown  men 
in  perdition  and  destruction ;  for  the  desire  of  money  is  the 
root  of  all  evil,  which  while  some  lusted  after,  they  erred 
from  the  faith,  and  pierced  themselves  with  many  sorrows, 
1  Tim.  vi.  Of  this  care  our  Saviour  speaks.  Matt.  xix.  It 
is  easier  for  a  camel  to  go  through  the  eye  of  a  needle,  than 
for  a  rich  man  to  enter  into  the  kingdom  of  God. 

No  care  can  satisfy  the  uncontented  mind.  The  right- 
eous eateth,  and  is  satisfied ;  but  the  belly  of  the  wicked 
ever  wanteth,  Prov.  xiii.  He  hath  enlarged  his  desire  as 
hell,  and  ladeth  himself  with  thick  clay;  he  increaseth  that 
which  is  not  his,  and  cannot  be  satisfied.  The  horse-leech 
hath  two  daughters,  which  cry.  Give,  give.  There  are  three 
things  that  will  not  be  satisfied ;  yea,  four,  that  say  not.  It 
is  enough,  Prov.  xxx. 

They  care  not  by  what  means  they  make  their  gains ; 
they  live  in  usury,  a  most  filthy  trade,  a  trade  which  God 
detesteth,  a  trade  which  is  the  very  overthrow  of  all  Chris- 
tian love;  they  eat  up  the  people  as  they  eat  bread.  Such 
are  the  ways  of  every  one  that  is  greedy  of  gain.  He  would 
take  away  the  life  of  the  owners  thereof,  Prov.  i.  They  have 
hardened  their  heart  against  God,  they  do  not  serve  God, 
but  mammon. 

But  their  gain  shall  be  to  their  loss,  and  their  money  to 
their  destruction.  He  that  giveth  his  money  unto  usury, 
shall  not  dwell  in  the  tabernacle  of  the  Lord,  nor  rest  upon 
his  holy  mountain. 

We  have  here  no  continuing  city;  we  are  strangers, 
as  were  all  our  fathers  before  us.  If  we  gather  riches  to 
ourselves,  and  are  not  rich  in  God,  he  shall  say  unto  us, 
O  fool,  this  night  will  they  fetch  away  thy  soul  from  thee. 


Sermon. — Romans  xiii.  12.  465 

Then  whose  shall  those  things  be  which  thou  hast  provi- 
ded?  Let  him  therefore  that  hath  this  world's  goods,  be  as 
if  he  had  them  not.  They  are  the  gifts  of  God.  The  Lord 
giveth  them,  and  the  Lord  taketh  them  away. 

Settle  not  your  hearts  upon  them;  as  they  come,  so  will 
they  fade  away;  they  are  uncertain;  they  will  deceive  you. 
Set  your  desire  upon  heavenly  things;  seek  after  the  life 
which  is  to  come  in  the  land  of  the  living.  When  we 
shall  see  those  unspeakable  joys,  we  shairperceive  that 
all  the  pleasures  of  this  life,  in  comparison  of  them,  were 
nothing. 

Now  somewhat  more  especially  to  apply  the  words  of 
the  apostle  to  this  present  time.  It  is  now  time  also  that  we 
should  arise  from  sleep.  God  hath  delivered  us  also  from 
the  night.  We  may  say.  This  is  the  day  which  the  Lord 
hath  made.  Let  us  rejoice,  and  be  glad  in  it.  We  may 
say.  He  hath  showed  his  mercies  towards  us,  and  the  truth 
of  the  Lord  endureth  for  ever. 

Let  us  look  back  to  the  time  late  past,  and  behold  the 
night  of  error  and  ignorance.  What  shall  I  say?  where 
shall  I  begin,  or  how  may  I  end?  The  matter  is  of  great 
compass,  the  time  I  have  to  speak  is  but  short,  and  I  have 
no  delight  to  speak  of  darkness.  After  God  had  delivered 
the  people  of  Israel,  and  given  them  passage  through  the 
Red  Sea,  Miriam,  the  prophetess,  sister  of  Aaron,  looked 
back  into  Egypt.  There  she  remembered  Pharaoh,  and  his 
cruelty,  how  he  plagued  the  children  of  God;  she  remem- 
bered how,  by  a  mighty  hand  and  outstretched  arm,  he 
delivered  them,  and  wrought  his  wonders  upon  Pharaoh, 
and  all  the  land  of  Egypt. 

She  looked  back  upon  the  great  darkness,  and  upon  the 
frogs,  and  flies,  and  botches;  she  beheld  the  waters  turned 
into  blood,  the  killing  of  the  first-born  of  man  and  beast, 
the  overthrow  of  Pharaoh  and  all  his  chariots  in  the  midst 
of  the  sea.  And  therefore  she  answered  the  men,  Sing 
ye  unto  the  Lord,  for  he  hath  triumphed  gloriously;  the 
horse  and  his  rider  hath  he  overthrown  in  the  sea,  Exod.  xv. 

Even  so,  let  us  cast  back  our  eyes,  and  make  a  view  of 
the  church.  Loth  I  am  to  speak  of  it;  yet  it  is  needful  to 
say  somewhat  thereof,  that  we  may  rejoice  in  our  deliver- 
ance. All  things  were  done  in  a  strange  tongue;  the  priest 
spake,  and  the  people  heard  they  knew  not  what;  no  man 
could  say  Amen  to  their  prayers;  the  matters  were  such, 
that  he  might  be  reckoned  happy  who  heard  them  not; 
40* 


4.m  Jewell. 

they  abused  the  church  of  God  with  vain  fables.  If  you 
doubt  hereof,  read  their  legends  and  festivals;  they  know 
this,  they  acknowledge  it.  It  might  well  be  spoken  of  them 
which  Hilary  said,  "  The  ears  of  the  people  are  more  holy 
than  the  hearts  of  the  priests." 

I  beseech  you,  mark  the  form  and  fashion  of  their  prayers. 
To  the  blessed  virgin  they  said,  "  Hail  Mary,  the  saviour 
and  comforter  both  of  quick  and  dead."  And  again,  "  O 
glorious  virgin  Mary,  deliver  us  from  all  evil,  and  from  the 
pains  of  hell."  Again;  "  Show  that  thou  art  a  mother." 
They  call  her,  "  Queen  of  heaven,  lady  of  the  world,  the 
only  hope  of  them  that  are  in  misery."  It  were  tedious 
and  unpleasant  to  recite  the  like  their  blasphemies.  How 
did  these  men  account  of  the  cross  and  passion  of  Christ? 
what  leave  they  to  be  wrought  by  the  price  of  his  blood? 

To  speak  nothing  of  the  multitude  of  their  intercessors 
and  patrons,  of  their  false  miracles,  of  their  deceivable  me- 
rits and  works  of  supererogation ;  how  foul  a  kind  of  idola- 
try was  it,  to  worship  the  image  with  the  self-same  honour, 
wherewith  they  worship  the  thing  itself,  that  is  represented 
by  the  image!  As  if  the  thing  itself  be  worshipped  with 
godly  honour,  then  must  the  image  thereof  be  worshipped 
with  godly  honour. 

The  Holy  Scriptures,  which  are  the  light  to  direct  our 
ways,  and  the  power  of  God  to  save  our  souls,  were  hid 
under  a  bushel.  Whosoever  built  himself  and  his  faith 
upon  them,  was  adjudged  a  heretic.  Marriage  was  for- 
bidden, and  fornication  suffered;  they  did  not  only  devour 
widows'  houses,  but  drew  to  themselves  the  fat  of  the  land, 
by  pretence  of  their  long  prayers.  I  spare  your  chaste  and 
godly  ears,  otherwise  I  were  able  to  rehearse  many  their 
foul  abuses  and  works  of  darkness. 

Yet  I  will  show  you  one  of  their  night-birds,  lately 
hatched  in  the  nest  of  all  superstition.  It  is  the  Agnus 
Dei,  here  it  is.*  It  was  lately  consecrated  by  the  holy 
father,  and  sent  from  Rome.  They  teach  that  by  the  virtue 
of  their  consecration  (or  rather  conjuration)  and  blessing, 
these  little  things  have  power  to  defend  the  faithful  from 
lightning  and  tempest! 

O  merciful  God !  what  hath  the  pope  to  do  with  the 
lightning,  what  can  a  piece  of  wax  prevail  to  the  staying  of 

*  Jewell  probably  then  produced  an  agnus  dei,  or  the  small  figure 
of  a  lamb,  in  wax  or  metal,  thousands  of  which  are  consecrated  and 
sold  every  year  at  Rome,  Loretto,  and  other  places  of  pilgrimage. 


Sermon, — Romans  xiii.  12.  467 

a  tempest?  The  Lord  of  heaven  and  earth,  it  is  he  that 
sendeth  forth  lightnings,  and  raiseth  up  tempests:  fire  and 
hail,  snow  and  vapours,  stormy  wind,  execute  his  word, 
Psal.  cxlviii.  God  will  send  forth  his  lightning,  and  con- 
sume them.  Behold,  saith  Jeremiah,  chap.  xxv.  the  tem- 
pest of  the  Lord  goeth  forth  in  his  wrath,  and  a  violent 
whirlwind  shall  fall  down  upon  the  head  of  the  wicked. 

Oh!  what  a  shepherd  is  he,  that  now  in  this  light  of  the 
day  thus  mocks  and  deceives  the  lambs  and  sheep  of  Christ! 
Is  this  to  worship  Christ  in  spirit  and  truth?  is  this  the 
hope  we  have  in  Christ  ?  is  this  the  profession  of  the  gos- 
pel? is  this  the  will  of  God,  to  commit  our  lives  to  so  vile 
a  cake? 

Howbeit,  there  is  no  cause  why  any  man  should  marvel 
hereat.  For  ignorance,  which  is  the  mother  of  error,  by 
their  own  confession  is  become  the  mother  of  devotion;  and 
these  are  the  fruits  and  children  of  blindness  and  igno- 
rance. I  will  speak  nothing  of  that  man  from  whence  this 
gear  cometh.*  Would  that  he  were  the  man  he  would 
seem  to  be!  But  if  the  light  itself  be  darkness,  how  great 
then  is  the  darkness!  Yet  they  say  of  him,  his  voice  must 
be  received  as  the  voice  of  Peter,  and  the  word  of  God  him- 
self must  take  authority  and  credit  of  him.  Thus  hath  he 
come  between,  like  a  cloud,  and  eclipsed  the  sun  of  God's 
glorious  gospel. 

If  we  behold  either  their  schools,  or  their  churches,  their 
choir,  their  pulpit,  their  prayers,  their  sacraments,  their 
clergy,  their  people,  their  doctrine,  or  their  life,  we  may 
truly  say,  as  the  prophet  said,  Jer.  xvi.  Surely  our  fathers 
have  inherited  lies  and  vanity,  wherein  was  no  profit.  We 
may  truly  say.  The  law  hath  perished  from  the  priest,  and 
counsel  from  the  wise,  and  the  word  from  the  prophet;  the 
blind  did  lead  the  blind;  they  have  turned  silver  into  dross, 
and  fed  the  people  with  chafl',  instead  of  wholesome  and 
good  meats.  Blessed  be  the  name  of  God,  who  hath  given 
us  eyes  to  perceive  their  dealings,  and  hath  revealed  unto 
us  his  word  to  guide  our  feet  into  the  way  of  peace. 

I  know  these  things  are  defended  boldly  and  obstinately; 
no  marvel ;  for  the  apostle  saith,  Rom.  x.  They  have  not 
all  obeyed  the  gospel.  There  have  been,  that  have  called 
the  light  darkness,  and  the  darkness  light.  If  our  gospel 
be  hid,  saith  he,  2  Cor.  iv.  it  is  hid  in  them  that  perish,  in 
whom  the  god  of  this  world  hath  blinded  the  minds. 
*  These  articles,  or  trash,  come. 


468  Jewell, 

I  will  not  here  make  answer  to  any  particular,  albeit  oc- 
casion be  offered,  and  haply  it  be  looked  for.  Contentions 
and  quarrels  have  no  end.  All  doctrine  shall  be  brought 
to  trial,  the  day  of  the  Lord  shall  reveal  errors,  and  givp 
witness  for  the  truth.  God  will  turn  all  to  his  glory.  What- 
soever stir  is  raised  up  against  the  truth,  it  is  but  a  smoke, 
it  will  fade  and  come  to  nothing. 

There  are  this  day  many,  to  all  appearance  godly  men  of 
good  life,  of  righteous  dealing,  of  great  zeal  and  conscience, 
but  yet  have  not  eyes  to  see  these  things.  I  protest  in  their 
behalf,  as  did  Paul,  they  have  a  great  zeal  of  God's  glory; 
would  God  it  were  according  to  knowledge !  We  may  say 
with  the  prophet,  Psal.  xxxvi.  O  Lord,  thy  judgments  are 
like  a  great  deep. 

Who  hath  known  the  mind  of  the  Lord,  or  who  is  of  his 
counsel?  God  knoweth  his  time.  He  hath  the  key  of 
David;  he  openeth,  and  no  man  shutteth;  he  is  the  Father 
of  lights.  We  are  in  his  hands,  both  we  and  all  our  coun- 
sels. God  grant  we  may  put  off  all  fleshly  affections,  and 
put  on  Jesus  Christ,  and  that  all  the  earth  may  see  his  glory. 

Now,  on  the  other  side,  let  us  consider  how  mercifully 
God  hath  dealt  with  us.  He  hath  restored  unto  us  the 
light  of  his  gospel,  and  hath  taught  us  the  secrets  of  his 
heavenly  will.  We  hear  him  talk  with  us  familiarly  in  the 
Scriptures,  as  a  father  talketh  with  his  child.  Thereby  he 
kindleth  our  faith,  and  strengtheneth  our  hope;  thereby 
our  hearts  receive  joy  and  comfort. 

We  have  the  holy  ministration  of  the  sacraments:  we 
know  the  covenant  of  baptism ;  we  know  the  covenant  and 
mystery  of  the  Lord's  supper;  we  fall  down  together,  and 
confess  our  life  before  God ;  we  pray  together,  and  under- 
stand what  we  pray.  This  was  the  order  of  the  primitive 
church ;  this  was  the  order  of  the  apostles  of  Christ.  If  we 
compare  this  with  the  former,  we  shall  soon  see  the  differ- 
ence between  light  and  darkness. 

The  kingdom  of  God  now  suffereth  violence;  the  sound 
of  the  gospel  hath  gone  over  all  the  world,  and  the  whole 
world  is  awaked  therewith,  and  draweth  to  it.  The  sun  is 
risen,  the  day  is  open ;  God  hath  made  his  kingdom  won- 
derful among  us.  It  is  now  time,  now  is  it  time,  that  we 
should  arise  from  sleep,  for  now  is  our  salvation  near. 
Now  it  is  in  our  mouth,  we  can  speak  of  it.  God  grant  it 
may  be  nearer  us,  even  in  our  hearts. 

The  night  is  past,  God  grant  it  be  past  for  ever,  that  we 


Sermon. — Romans  xiii.  12.  469 

be  never  again  thrown  into  the  darkness  of  death;  that  the 
word  of  life,  the  truth  of  Christ,  be  never  again  taken  from 
us.  And  it  shall  never  be  taken  away,  if  we  be  thankful. 
Unkindness  can  never  escape  unplagued.  Let  us  wake,  let 
us  wake,  our  sleep  is  deadly;  let  us  pray  God  to  awake  us, 
he  is  able  to  raise  the  dead. 

Our  Saviour  saith,  John  v.  The  hour  shall  come  when 
the  dead  shall  hear  the  voice  of  the  Son  of  God,  and  they 
that  hear  it  shall  live.  Lazarus  was  dead,  yet  he  heard 
the  voice  of  Christ,  and  rose  up  again,  and  came  abroad. 

Let  us  put  on  Jesus  Christ;  let  it  appear  upon  us  that 
we  wear  him;  let  us  not  be  ashamed  of  his  gospel;  it  is 
the  power  of  God  to  salvation.  If  we  be  ashamed  of  him 
and  of  his  word,  he  will  also  be  ashamed  of  us  when  he 
Cometh  in  the  glory  of  his  Father  with  the  holy  angels. 

Let  us  cast  away  the  works  of  darkness,  and  all  doctrines 
of  superstition  and  ignorance;  let  us  behold  the  troubles 
and  miseries  of  other  countries.  Heaven  and  earth,  our 
brethren,  the  care  of  our  salvation,  the  Son  of  God  himself, 
put  us  in  mind,  that  it  is  now  time.  While  we  have  time, 
let  us  do  good,  let  us  seek  God  while  he  may  be  found. 
The  Lord  waiteth  when  he  may  show  his  mercies. 

Let  us  turn  unto  him  with  an  upright  heart;  so  shall  he 
turn  to  us;  so  shall  we  walk  as  the  children  of  Hght;  so 
shall  we  shine  as  the  sun  in  the  kingdom  of  our  Father;  so 
shall  God  be  our  God,  and  he  will  abide  with  us  for  ever. 

And  thou,  O  most  merciful  Father,  we  beseech  thee,  for 
thy  mercy's  sake,  continue  thy  grace  and  favour  towards  us; 
let  the  sun  of  thy  gospel  never  go  down  out  of  our  hearts; 
let  thy  truth  abide  and  be  established  among  us  for  ever. 
Help  our  unbelief,  increase  our  faith,  give  us  hearts  to 
consider  the  time  of  our  visitation.  Apparel  us  thoroughly 
with  Christ,  that  he  may  live  in  us,  and  so  thy  name  may 
be  glorified  in  us,  in  the  sight  of  all  the  world.     Amen. 


470  Jewell. 


SERMON  ON  ROMANS  vi.  19. 

Like  as  ye  have  given  over  your  members  to  the  service 
of  uncleanness  from  one  wickedness  to  another,  even  so 
now  also  give  over  your  members  to  the  service  of  right- 
eousness,  that  ye  may  be  holy,  <Sj'c, 

For  the  better  understanding  of  these  words,  written  by 
the  apostle  St.  Paul,  we  must  consider,  that  there  are  two 
princes  of  contrary  dispositions  and  natures,  who  have  the 
rule  and  governance  of  this  world ;  that  is,  God  and  the 
devil ;  and  that  never  was  there  nnan,  since  the  first  foun- 
dation of  the  world,  but  was  in  subjection  and  under  obe- 
dience either  to  the  one  or  the  other. 

And  as  God  is  the  Father  of  light,  the  God  of  all  good 
men,  so  is  the  devil,  the  father  and  prince  of  this  world,  the 
lord  of  darkness,  the  king  of  this  age,  as  saith  St.  Paul, 
Eph.  vi.  and  ruler  of  the  wicked.  And  as  all  good  men 
fight  under  the  banner  of  God  their  Lord,  so  all  ungodly 
fight  under  the  standard  of  the  devil  their  prince ;  and  even 
as  the  just  man  hath  his  reward  of  God,  so  hath  the  wicked 
man  his  stipend  of  the  devil. 

And  thus  infidels,  Turks,  Jews,  and  all  heathen  people 
are  under  the  power  and  dominion  of  the  devil,  under  the 
standard  of  Satan,  and  therefore  are  they  not  able  to  think 
any  good,  to  conceive  one  good  thought,  because  they  fight 
under  his  banner,  because  they  have  given  over  all  their 
members  to  be  ordered  of  the  devil,  without  any  feeling  of 
good,  without  any  fear  of  God.  And  thus,  as  I  said,  do 
the  Turks,  thus  do  the  infidels,  thus  do  all  heathen  people 
at  this  day;  and  so  did  the  Jews  in  the  time  of  Paul,  Eph. 
iv.  they  walked  in  the  shadow  of  death. 

But  after  that  it  pleased  God  the  Father,  by  the  coming 
of  his  dear  Son  Jesus  Christ,  to  reveal  himself  unto  them, 
to  open  and  declare  his  gospel  among  them,  then  began  the 
people  to  renounce  the  devil,  to  forsake  his  law  and  service, 
and  to  betake  themselves  wholly  to  the  governance  of  God. 
And  therefore  St.  Paul,  the  further  to  encourage  them 
thereunto,  willeth  them  in  this  epistle  of  his.  That  like  as 
beforetime  they  gave  over  their  members  to  the  service  of 
uncleanness,  from  one  wickedness  to  another,  so  should 
they  now  give  over  the  same  their  members  to  the  service 
of  righteousness. 


Sermon. — Romans  vi.  19.  471 

For  to  this  end  was  Christ  born  into  this  world ;  to  this 
end  lived  he  here  among  us ;  to  this  end  preached  he,  and 
taught  the  people  God's  holy  word,  that  we,  by  his  example, 
and  the  doctrine  of  his  gospel,  should  live  an  upright  and 
holy  life.  And  therefore  Zacharias,  that  holy  prophet,  be- 
ing filled  with  the  Holy  Ghost,  prophesied  and  said,  before 
Christ's  birth,  that  Christ  should  for  this  cause  appear  in 
this  world.  That  we,  being  by  him  delivered  from  the  fear 
of  our  enemies,  might  serve  him  in  pureness  and  holiness 
all  the  days  of  our  life,  Luke  i. 

And  St.  Paul  likewise  saith,  Eph.  v.  Ye  were  in  dark- 
ness, but  now  ye  are  light ;  walk  therefore  as  becometh  the 
children  of  light.  Therefore  are  we  delivered  from  the  power 
of  darkness,  saith  St.  Paul,  that  we  should  walk  in  the 
light,  and  have  no  fellowship  with  the  unfruitful  works  of 
darkness.  And  so,  1  Thess.  iv.  God  hath  not  called  us  to 
uncleanness,  but  to  holiness  and  sanctity  of  life.  Thus 
hath  he  called  us,  that  we,  not  only  in  body  but  in  soul, 
should  be  pure  and  unspotted. 

And  therefore  St.  Paul  unto  the  Romans,  Know  you  not 
saith  he,  (chap,  vi.)  that  all  we  which  are  baptized  into  Jesus 
Christ,  are  baptized  into  his  death?  Therefore  we  are  buried 
with  him  by  baptism  into  death,  that  like  as  Christ  was  raised 
up  from  the  dead,  even  so  also  should  we  walk  in  a  new  life. 
And  for  this  cause  this  same  Paul  likewise  saith,  Rom.  xii. 
Show  yourselves  as  quick  and  lively  members.  And,  Give 
over  your  bodies  for  a  sacrifice,  holy  and  acceptable  before 
God.  And,  1  Cor.  iii.  Know  you  not  that  ye  are  the  temple 
of  God,  and  that  the  Spirit  of  God  dwelleth  in  you  ? 

These  and  many  such  other  lessons  has  St.  Paul  given 
us,  to  call  us  unto  pureness  and  holiness  of  life.  Let  us 
therefore,  good  brethren,  live  holily.  Consider  that  God 
hath  not  called  you  to  uncleanness,  but  to  purity  of  life; 
consider,  if  ye  be  baptized  with  Christ  into  death,  you  must 
also  walk  with  him  in  a  new  life;  let  your  bodies  be  a  sacri- 
fice, holy  and  acceptable  unto  God;  show  yourselves  lively 
members  of  Christ,  and  the  temple  of  the  Holy  Ghost.  St. 
Paul  saith,  1  Thess.  iv.  God  hath  called  us,  God  hath  ap- 
pointed  us  to  live  in  soberness,  to  live  in  pureness,  to  live  in 
holiness ;  and  this  not  in  one  part  of  our  bodies,  not  in  one 
part  of  our  souls,  but  in  our  whole  bodies,  in  our  whole  souls. 

For  Christ  our  Saviour  suffered  not  his  body  to  be  cru- 
cified in  one  part;  but  even  from  the  sole  of  the  foot  to  the 
orown  of  his  head,  Matt,  xxvii.  was  he  beaten,  rent,  and 


472  Jewell. 

torn,  and  miserably  tormented  in  his  whole  body ;  his  body 
was  scourged  with  whips,  his  head  pricked  with  thorns,  his 
hands  and  feet  nailed  to  the  cross,  his  side  pierced  with  a 
sharp  spear.  For  Christ,  speaking  of  himself,  saith,  Psal. 
xxii.  They  have  digged  my  hands  and  my  feet,  they  have 
made  holes  through  them. 

And  thus,  since  Christ  suffered  all  his  whole  body  to  be 
tormented  for  us,  since  he  suffered  all  his  members  to  be 
crucified  for  our  sakes,  let  us  apply  ourselves  and  all  our 
members,  to  serve  and  please  him  in  holiness  and  upright 
living  all  the  days  of  our  lives.  And  therefore  saith  St. 
Paul  here.  Ye  have  now  betaken  yourselves  unto  Christ, 
therefore  let  your  conversation  be  accordingly;  live  as  be- 
cometh  the  servants  of  Christ;  for  even  as  before  this  time 
ye  gave  over  your  members  to  uncleanness,  from  one  wick- 
edness to  another,  so  now  give  over  your  members  to  the 
service  of  righteousness.  And  such  was  the  life  of  all  Chris- 
tian men  in  the  beginning  of  God's  church  ;  such  was,  I 
say,  their  life  and  living;  they  subdued  their  flesh,  they 
mortified  their  members,  and  gave  them  over  wholly  unto 
Christ,  and  so  made  them  members  unto  righteousness. 

When  Christ  walked  here  on  this  earth,  and  was  conver- 
sant in  our  flesh,  and  this  nature  of  ours,  at  what  time  he 
entered  into  the  house  of  Zaccheus,  who  was  a  ruler  of  the 
publicans,  and  desired  to  see  Jesus;  Zaccheus  was  turned 
into  a  new  man,  and  he  stood  forth,  and  said  unto  the  Lord, 
Luke  xix.  Behold,  Lord,  the  half  of  my  goods,  I  give  unto  the 
poor;  and  if  I  have  defrauded  any  man,  I  restore  him  four- 
fold. Thus  was  he,  only  by  the  presence  of  Christ,  turned  into 
a  new  man ;  thus  he,  of  an  uncircumcised  publican,  was  made 
the  child  of  Abraham,  and  of  a  sinful  and  wretched  creature, 
he  became  forthwith  a  Christian.  And  so  in  like  manner, 
when  Christ  had  but  once  called  unto  Matthew,  and  bade 
him  follow  him,  immediately  he  left  the  toll-gathering,  he 
left  the  receipt  of  the  custom,  he  left  his  own  proper  gain 
and  profit,  and  ran  after  Christ.  Of  such  force  was  the 
presence  of  Christ  unto  Zaccheus,  of  such  power  was  the 
commandment  of  Christ  with  Matthew  the  toll-gatherer. 

Augustine,  a  little  before  he  returned  unto  Christ,  and 
embraced  his  truth,  he  feared,  he  trembled,  and  always  stood 
in  doubt;  but  so  soon  as  Christ  had  once  inspired  him  with 
his  Holy  Spirit,  and  revealed  his  truth  unto  him,  forthwith, 
without  any  further  doubt  or  delay,  he  renounced  his  errors, 
and  became  a  perfect  Christian. 


Sermon. — Romans  vi.  19.  473 

There  was  once  a  Christian  man,  whose  name  was  Euse- 
bins,  and  being  demanded  what  he  was,  answered  a  Chris- 
tian ;  being  asked  what  countryman,  he  said  a  Christian ;  who 
was  his  father,  a  Christian;  where  he  dwelt,  a  Christian ;  and 
so  to  each  other  demand,  he  answered  a  Christian ;  as  if  he 
would  say.  Whatsoever  I  am,  I  am  nothing  but  a  Christian. 

In  the  beginning  of  God's  church,  all  good  men  were 
called  Christian  men;  and  yet  was  it  not  one  thing  to  be  a 
Christian  and  a  good  man.  The  Christian  men,  for  that 
they  considered  they  were  called  to  salvation,  to  redemp- 
tion  by  the  death  of  Christ,  and  to  the  inheritance  of  hea- 
ven, they  had  their  delight  and  only  felicity  in  heavenly 
things  ;  they  esteemed  not  the  vain  pleasures  of  this  world; 
and  because  they  thus  carried  Christ  in  their  bodies,  because 
they  had  their  members  crucified  unto  Christ,  therefore  were 
they  called  Christians. 

And  so  should  we  do,  good  brethren ;  so  should  we  con- 
sider our  redemption,  so  should  we  mortify  our  members; 
and  renouncing  the  vain  delights  of  this  world,  we  should 
fix  our  eyes,  our  minds,  and  all  our  doings  on-  heavenly 
things  alone.  Cyprian  saith,  The  people  come  to  learn  the 
gospel,  to  hear  the  word  of  God;  and  wherefore?  That 
they  might  work  according  unto  the  gospel,  that  they 
might  bring  forth  fruits  worthy  the  word  of  God,  that  they 
may  thus  do,  therefore  they  hear  God's  word,  saith  Cyprian. 
And  if  we  do  not  thus,  whatever  we  brag  of  our  redemp- 
tion, whatever  we  brag  of  our  profession,  whatever  we  boast 
of  the  knowledge  of  God's  gospel,  it  is  to  no  end,  it  is  not 
to  effect  or  purpose.  Therefore,  if  we  have  heretofore  given 
over  our  members  unto  uncleanness,  from  one  wickedness 
unto  another,  now  let  us  give  over  the  same  our  members 
tinto  the  service  of  righteousness.  For  saith  St.  Paul,  What 
profit,  what  fruit  had  ye  at  that  time  in  those  things  where- 
of ye  are  now  ashamed  ?  For  the  end  of  such  things  is 
death. 

It  is  the  part  of  a  wise  man,  and  the  office  of  a  discreet 
man,  in  such  good  order  to  dispose  all  his  business,  and  to 
bring  all  his  doings  to  so  good  end,  that  he  take  no  foil, 
nor  have  any  shame  therefore.  Ye  have  committed  sin, 
saith  St.  Paul,  ye  have  given  over  your  members,  from  one 
wickedness  to  another,  and  now  ye  are  ashamed,  now  are  ye 
sorry  for  those  your  misdoings;  but  what  profit  then  had 
ye  of  those  things  whereof  you  are  now  ashamed? 

This  is  a  horror,  and  the  greatest  horror  that  may  be, 

JEWELL.  41 


474  Jewell, 

that  no  man  can  commit  sin  without  a  great  burden  of  con- 
science, without  a  great  torment  and  disquietness  of  mind. 
Judas,  when  he  had  betrayed  his  master  Christ,  his  con- 
science speedily  accused  himself,  and  was  so  great  a  burden 
to  him,  that,  to  be  delivered  and  eased  thereof,  he  went  im- 
mediately and  hanged  himself,  Matt,  xxvii. 

When  Cain  had  slain  his  own  brother,  and  committed  that 
execrable  murder,  God  said  unto  him,  Gen.  iv.  Why  dost 
thou  lour?  Such  a  thing  is  sin,  that  whosoever  committeth 
it,  it  will  forthwith  appear  in  his  face;  it  will  appear,  and 
show  in  his  countenance.  But  happy  is  that  man  who  soon- 
est comes  to  repentance;  happy  is  he  that  is  soonest  sorry 
for  his  sins  and  misdoings. 

Adam,  so  soon  as  he  had  eaten  of  the  forbidden  fruit,  and 
so  transgressed  the  commandment  of  God,  God  called  unto 
him,  and  said,  Gen.  iii.  Adam,  where  art  thou?  He  an- 
swered, I  am  fled  away.  Lord,  I  hide  myself.  And  why 
fled  he  away  ?  why  hid  he  himself  from  the  sight  of  God  ? 
Because  he  was  ashamed.  The  prodigal  son  spoken  of  in  the 
gospel,  after  he  had  riotously  consumed  his  whole  substance, 
and  so  was  brought  to  extreme  poverty,  he  returned  again, 
came  home  to  his  father,  fell  down  before  his  feet,  and  said, 
O  father,  I  have  sinned  against  heaven  and  against  thee, 
Luke  XV.  W^hy  said  he  thus?  Because  he  was  ashamed. 
The  people  in  the  time  of  Daniel  the  prophet,  when  they 
saw  their  own  wickedness,  and  repented  them  thereof,  cried 
out  and  said,  Dan.  ix.  Shame  is  come  upon  us,  shame  and 
confusion  is  this  day  fallen  upon  us.  David  the  prophet 
when  he  had  by  tyranny  caused  his  faithful  and  trusty  ser- 
vant Uriah  to  be  slain,  thereby  to  have  his  pleasure  of 
Bathsheba  his  wife;  and  after  he  had  seen  his  own  folly, 
cried  out  unto  God,  saying,  Psal.  li.  Have  mercy  upon  me, 
O  Lord,  because  I  know  mine  iniquities.  And  why  said  he 
thus?  Because  he  was  ashamed.  Jeremiah  said.  After  thou 
hadst,  O  Lord,  showed  me  mine  offences,  I  was  ashamed. 

Thus,  good  brethren,  a  wicked  conscience  evermore  bears 
shame  about  with  it,  evermore  carries  a  most  heavy  burden, 
evermore  is  pricked  and  tormented,  and  never  at  quiet.  And 
though  there  are  some  men  so  given  over  unto  sin,  that  they 
feel  no  shame  in  this  life,  that  are  not  moved  in  their  con- 
science in  this  world,  yet  may  they  assure  themselves  they 
shall  feel  bitter  torments  in  the  world  to  come,  and  eternal 
shame  that  never  shall  have  end.  And  if  there  are  any  that 
will  now  say,  as  the  people  in  the    time    of  Daniel  did, 


Sermon. — Romans  vi.  19.  475 

Whatsoever  we  do,  God  will  not  look  unto  us,  he  regardeth 
not  our  doings,  whether  we  do  good  or  evil,  God  hath  no 
respect  unto  it;  and  so  be  nothing  moved  in  their  conscience 
for  their  sinful  living;  when  they  shall  be  cast  into  utter 
darkness,  where  shall  be  weeping  and  gnashing  of  teeth, 
then  shall  their  conscience  be  moved  with  repentance,  then 
shall  they  be  ashamed;  but  then  all  too  late. 

Remember  the  glutton,  the  rich  glutton,  who  in  his  life- 
time had  nothing  but  pleasure,  never  felt  adversity,  nor  ever 
was  pricked  in  conscience  for  his  misliving,  after  he  fell  into 
hell-fire,  he  was  there  tormented,  and  the  worm  of  his  con- 
science began  to  gnaw  him  ;  then  he  cried  out  unto  Abra- 
ham, then  he  was  ashamed,  but  then  it  was  too  late,  Luke  xvi. 

And  thus  shall  the  wicked  people  do  at  the  last  day;  the 
wicked  people,  I  say,  who  shall  then  be  living,  and  see  the 
great  terror  of  that  day.  They  shall  say  unto  the  hills.  Fall 
upon  us;  unto  the  mountains.  Come  cover  us;  then  shall 
their  own  wicked  consciences  accuse  them,  then  shall  they 
be  ashamed,  but  then  too  late. 

Now,  good  brethren,  what  profit  had  all  these  of  their 
own  sinfulness?  What  profit  and  advantage  had  they  of  all 
their  wickedness?  What  profit  had  Adam,  by  transgressing 
the  commandment  of  God?  What  profit  had  Cain  for  mur- 
dering his  brother?  What  profit  won  the  prodigal  son,  by 
mispending  of  his  father's  goods?  What  profit  had  the 
people  in  the  time  of  Daniel  for  their  misliving?  What 
profit  had  David  by  killing  of  Uriah?  What  profit  had  the 
rich  glutton  that  lived  in  such  pleasure?  What  profit,  I  say, 
had  all  these  of  their  wickedness?  No  profit,  no  commodity, 
no  pleasure  at  all,  nothing  else  but  shame  and  confusion. 

Even  so  here  St.  Paul ;  What  profit,  said  he,  had  ye 
then  of  all  those  things,  of  which  ye  are  now  ashamed?  It 
appears  well  ye  have  gotten  nothing  but  displeasure,  nothing 
but  shame  and  confusion.  For  the  end  of  such  things  is  death. 

And  this  that  is  well  spoken  of  honesty  of  life,  this  that 
is  well  applied  to  honest  conversation,  may  well  be  spoken 
and  applied  to  religon.  For  it  behoves  a  man  so  to  wor- 
ship God,  that  he  have  no  shame,  no  confiision  therefore. 

But,  alas  !  from  the  beginning,  even  from  the  first  crea- 
tion of  man,  there  have  been  good,  there  have  been  bad: 
some  there  have  been,  that,  forsaking  the  living  God,  have 
worshipped  their  own  devices:  some,  instead  of  God,  have 
worshipped  stocks  and  stones ;  some  have  sacrificed  to  the 
sun  and  moon,  and  made  them  their  gods,  and  this  hath  been 


476  Jewell. 

from  the  beginning.  Jeremiah  writes,  that  the  people  in  his 
time  said,  We  will  do  sacrifice,  and  offer  oblations  unto  the 
queen  of  heaven;  for  so,  said  they,  our  fathers  did,  and  did 
prosper  in  their  doings.  Some  said  unto  the  stone.  Thou 
art  our  father,  and  to  a  stock,  Thou  art  our  God,  arise  and 
save  us,  Jer.  xliv.  2.  And  this  hath  been  even  from  the  be- 
ginning. The  Babylonians  v/orshipped  Bel  their  god,  which 
was  but  a  block  :  they  worshipped  also  a  dragon,  which 
they  called  their  living  God,  and  this  did  they  in  good  earn- 
est. The  Israelites  made  a  golden  calf,  and  fell  down  be- 
fore the  same,  and  worshipped  it,  and  said.  These  are  thy 
gods,  O  Israel;  these  are  they  that  brought  thee  out  of  the 
land  of  Egypt,  and  delivered  thee. 

We  read  also,  that  they  worshipped  a  brazen  serpent,  and 
burnt  incense  and  sacrifice  unto  it.  And  as  they  had  these 
vain  idols  for  their  gods,  so  likewise  had  they  a  number  of 
superstitious  ceremonies  of  their  own  devising,  which  here 
were  too  long  to  be  spoken  of  And  all  this  did  they  of 
blindness,  thinking  they  had  done  well,  meaning  nothing 
but  good  therein.  But  afterwards,  when  it  pleased  God  to 
show  them  their  own  blindness,  to  show  them  their  folly,  to 
show  them  the  wickedness  they  walked  in,  then  were  they 
ashamed  of  their  doings;  then,  I  say,  they  were  ashamed 
and  confounded.  And  therefore,  said  Jeremiah  the  prophet, 
Truly  our  forefathers  followed  after  lies. 

The  gentiles,  when  they  perceived  that  the  sun  and 
moon,  their  chief  gods,  were  indeed  no  gods,  and  able  to  do 
them  no  pleasure,  then  were  they  ashamed.  When  the  peo- 
ple of  Babylon  saw  and  understood  their  own  folly,  in  wor- 
shipping their  god  Bel  and  their  dragon,  that  they  were  not 
such  as  they  took  them  to  be;  then  they  were  ashamed. 
And  so  in  like  manner,  when  the  Jews  saw  before  their  eyes 
their  golden  calf  molten,  and  their  brazen  serpent  broken 
and  ground  into  powder;  then  were  they  ashamed;  then 
were  they  sorry  and  ashamed  of  their  former  doings. 

Thus  saith  the  prophet  Isaiah,  or  rather  God  by  the 
mouth  of  his  prophet,  Why  offer  ye  so  many  sacrifices  unto 
me?  Offer  me  no  more  oblations;  I  abhor  your  incense;  I 
may  not  away  with  your  new  moons  and  sabbaths  ;  I  am 
troubled  with  them,  I  am  weary  of  them:  who  looketh  for 
these  things,  who  commandeth  you  so  to  do?  Isaiah,  in 
another  place  also,  Why  do  ye  lay  out  your  money. for  the 
thing  that  feedeth  not,  and  spend  your  labour  about  the 
thing  that  satisfieth  not?  In  another  place,  the  same  prophet 


Sermon. — Romans  vi.  19,  477 

saith,  They  make  my  people  forget  my  name  for  their  own 
traditions.  He  saith  also,  They  weave  the  spider's  web; 
they  do  nothing  else  but  breed  the  cockatrice  eggs,  and 
weave  the  spider's  web.  My  people,  saith  God,  by  his 
prophet  Jeremiah,  have  forsaken  me,  their  Lord,  and  dig- 
ged themselves  pits,  that  can  hold  no  water. 

Isaiah  callelh  man's  invention  dross;  Jeremiah  calleth  it 
chaff;  Malachi,  excrement ;  Zechariah,  God's  curse.  Christ 
himself  calleth  it  the  leaven  of  the  pharisees.  He  calleth 
it  also  utter  darkness.  Thus  it  pleased  God  to  describe 
unto  us  man's  invention,  to  call  it  cobwebs,  to  call  it  filth, 
to  call  it  dross  and  chaff,  excrement,  God's  curse,  the  leaven 
of  the  pharisees,  and  utter  darkness.  And  this  he  does  for 
none  other  purpose,  than  only  to  make  his  people  ashamed 
of  their  own  inventions,  ashamed  of  their  own  devices. 

Paul,  notwithstanding  he  was  a  great  learned  man,  skil- 
ful in  the  laws  and  customs  among  the  Jews,  brought  up 
at  the  feet  of  Gamaliel ;  yet  when  he  knew  Christ,  when  he 
was  filled  with  the  Holy  Ghost,  and  embraced  God's  gos- 
pel, he  was  ashamed  of  all  he  had  learned  before;  he  was 
ashamed  of  his  own  ignorance. 

St.  Thomas,  who  would  not  believe  Christ  to  be  risen 
from  death,  when  he  felt  Christ's  side,  and  had  put  his  fin- 
ger into  his  wound,  then  he  was  ashamed,  then  he  was  sorry 
for  his  unbelief.  The  Jews,  when  they  perceived  their  own 
folly  and  ignorance,  said,  O  men  and  brethren,  what  shall 
we  do?  Acts  ii.  The  Ephesians,  when  St.  Paul  had  preached 
unto  them,  and  they  received  the  doctrine  of  Christ,  by  and 
by,  such  as  used  curious  crafts,  came  and  brought  their 
books  of  enchantment,  their  books  of  witchcraft,  and  burnt 
them;  cast  them  into  the  fire,  and  burnt  them,  so  much 
were  they  ashamed  of  their  own  folly.  And  so  St.  Paul  ; 
When  I  was  a  child  I  spake  as  a  child,  I  understood  as  a 
child,  I  imagined  as  a  child;  but  as  soon  as  I  was  a  man, 
I  left  all  childishness.  Now  I  am  become  a  man,  and  there- 
fore I  am  now  ashamed  of  my  childishness,  1  Cor.  xiii. 

Thus  might  the  prophets  have  said  to  the  gentiles.  What 
profit  had  you  of  your  gods,  the  sun  and  the  moon?  What 
profit  had  you  of  them,  whereof  ye  are  now  ashamed?  So 
micrht  Moses  have  said  to  the  children  of  Israel,  What  profit 
had  ye  in  this  golden  calf?  So  Hezekiah,  What  profit  had 
ye  in  this  brazen  serpent,  of  which  ye  are  now  ashamed  ? 
Even  thus  Isaiah  might  likewise  have  said.  What  profit 
had  ye  in  your  calends,  and  new  moons,  in  your  holy  days 
41* 


478  Jewell. 

and  sacrifices  1  And  so  the  other  prophets  might  well  have 
said,  What  profit  had  ye  in  your  dreams,  in  your  spider 
cobs,  in  your  dross,  in  your  chaff?  What  advantage  had 
ye  of  all  these  things?  Alas  !  ye  are  now  ashamed  of  them, 
and  therefore  ye  had  no  profit  of  them;  ye  had  no  pleasure 
by  them  ;  they  brought  you  no  advantage;  they  brought 
you  only  shame  and  confusion. 

Thus  let  us  weigh  and  consider  what  profit  we  had  in 
times  past  of  those  things  of  which  we  are  now  ashamed. 
And  let  us  consider  how  much  we  are  beholden  to  God,  that 
now  we  may  see  and  know  our  own  folly  and  ignorance, 
and  so  be  ashamed.  But  herein  there  needs  not  many  words, 
for  there  is  no  man  so  blind,  but  may  well  see,  no  man  so 
deaf,  but  may  well  hear,  no  man  so  dull,  but  may  well  per- 
ceive and  understand,  the  great  error,  the  great  blindness, 
the  great  darkness  that  we  have  been  in.  And  therefore  let 
us  all  now  give  God  thanks  that  he  hath  restored  his  light 
unto  us,  and  taken  that  great  error  and  darkness  from  us. 
Loth  I  am  here  to  speak  of  those  things  whereof  we  may 
be  ashamed;  loth  and  sorry  I  am  to  repeat  that  whereof  we 
are  now  ashamed ;  but  this  place  now  requires  the  same ; 
this  time  and  place  wills  me  somewhat  to  speak  thereof 

The  time  hath  been,  that  we  have  put  our  trust  in  par- 
dons, in  bulls  of  the  pope's,  in  vain  scrolls  and  writings  of 
his  ;  yea,  and  in  them  we  have  had  greater  hope  and  affi- 
ance than  in  the  death  of  Christ,  or  merits  of  his  passion. 
We  have  fallen  down  before  images,  before  stocks  and  stones, 
such  as  had  eyes,  and  saw  not;  ears,  and  heard  not — before 
them  we  prayed  ;  before  them  we  kneeled,  and  stuck  up 
candles.  But  now  we  are  ashamed  of  them;  we  all  are,  { 
think,  now  sorry  and  ashamed  of  this  our  folly;  but  what 
profit  had  we  then  of  all  these  things? 

Sometimes  we  prayed  in  a  strange  tongue,  in  a  tongue 
that  we  understood  not ;  we  prayed  contrary  to  the  use  that 
was  in  the  patriarchs'  times,  in  the  prophets'  times,  in  the 
apostles'  times;  but  then  what  profit  had  we  of  those  pray- 
ers whereof  we  are  now  ashamed?  We  have  seen  lawful 
marriage  forbidden,  and  men's  lawful  wives  taken  from  them, 
and  yet  the  use  of  a  concubine  granted,  as  though  God  were 
displeased  with  marriage,  and  pleased  with  sin ;  but  what 
profit  had  ye  then  of  that  of  which  ye  now  are  ashamed  ? 

We  had  baptism,  but  we  understood  not  the  principles  of 
our  faith  ;  and  even  as  the  prophet  spake  of  his  time,  Hosea 
iv.  The  priest  is  become  like  the  people ;  so  might  we  well 


Sermon. — Romans  vi.  19.  479 

have  said  of  our  own  time,  blind  were  they  both,  and  there- 
fore both  fell  into  the  dike.  This  we  are  now  ashamed  of; 
but  what  profit  had  we  then  thereby?  The  prophets,  said 
Jeremiah,  (chap,  v.)  teach  falsely,  and  the  priests  follow 
them,  and  my  people  hath  pleasure  therein. 

And  lo,  even  this  same  which  the  prophet  Jeremiah  said 
the  priests  and  prophets  did  in  his  time,  we  ourselves  have 
seen  done  in  our  days,  and  now  we  are  ashamed  thereof, 
but  what  profit  had  we  then  by  it?  We  had  the  sacrament 
of  Christ's  body,  but  we  knew  not  why  Christ  instituted  the 
same;  we  knew  not  why  Christ  left  us  that  sacrament ;  we 
did  all  things  contrary  to  Christ's  institution. 

Christ  ordained  a  communion ;  but  we  had  a  private 
mass.  Christ  ordained  that  the  whole  people  should  receive 
in  both  kinds;  but  we  ministered  it  under  one  kind  alone. 
Christ,  when  he  instituted  this  sacrament,  spake  in  the  com- 
mon tongue,  that  all  might  understand  him  ;  but  we,  con- 
trary to  Christ,  contrary  to  the  apostles,  contrary  to  the 
primitive  church,  consecrated  the  same  in  an  unknown 
tongue,  that  no  man  might  understand  us.  And  hereof  are 
we  now  ashamed;  but  what  profit  had  we  then  thereby? 

We  have  known  this  to  be  taught,  that  the  bread  in  the 
sacrament  was  turned  into  the  very  body  and  blood  of  Christ 
our  Saviour;  this  we  all  know,  and  do  yet  remember.  But 
Christ,  when  he  said  the  sacrament  should  be  turned,  meant 
not  that  the  bread  should  be  turned  into  his  body,  but  that 
we  who  receive  the  same  should  be  turned ;  that  we,  I  say, 
should  be  turned,  and  made  one  body  with  him. 

This  was  the  meaning ;  this,  I  say,  was  the  meaning  of 
our  Saviour  Christ.  And  therefore  St.  Paul ;  The  bread 
which  we  break  is  the  participation  of  the  body  and  blood 
of  Christ.  For  we  many  are  one  bread,  and  one  body,  in- 
asmuch as  we  all  are  partakers  of  one  bread,  1  Cor.  x. 
Christ  himself  said,  I  will  drink  no  more  of  the  liquor  of  the 
vine.  Matt.  xxvi.  Christ,  I  say,  after  the  consecration,  said 
he  would  not  drink  any  more  of  the  liquor  of  the  vine.  The 
blood  of  Christ  is  not  wine;  it  is  not  the  liquor  of  the  vine. 

Augustine  saith  plainly,  "  That  which  you  see  on  the  table 
is  bread."  Theodoret  also;  "The  substance  and  nature  of 
the  bread  is  not  changed,"  saith  he.  Gelasius  likewise, 
whom  peradventure  you  will  the  more  credit,  because  he 
was  sometime  bishop  of  Rome,  saith,  "  There  leaveth  not 
to  be  the  substance  of  bread."     The  nature  of  the  bread 


480  Jewell. 

remaineth  in  the  sacrament.    Chrysostom  also  ;  "  The  sub- 
stance of  the  bread  is  not  altered." 

I  could  say  more  ;  but  this  is,  for  this  time,  enough  ;  this 
only,  I  trust,  amongst  a  number  of  other,  shall  be  now  suf- 
ficient to  persuade  you  the  truth  herein.  You  see  here,  that 
Augustine,  Theodoret,  Gelasius,  and  Chrysostom,  do  all 
affirm  and  herein  agree,  that  the  substance  or  nature  of  the 
bread,  after  the  consecration,  is  not  changed. 

Let  us  therefore,  good  brethren,  notwithstanding  we  have 
been  otherwise  taught ;  let  us,  I  say,  believe  these  holy 
doctors;  let  us  credit  them;  they  will  not  mock  us;  they 
will  not  deceive  nor  beguile  us.  But  this  other  doctrine, 
this  doctrine  of  transubstantiation,  was  of  late  devised,  not 
past  three  hundred  years  ago,  in  the  council  of  Lateran. 
And  there,  upon  this  new  device  of  theirs,  they  made  a 
great  solemn  and  festival  day,  and  called  it  Corpus  Christi 
day.  And  now  we  are  ashamed  of  this  ;  but  then  what 
commodity,  what  profit  had  we  thereof? 

We  found  out  of  ourselves  a  new  sacrifice,  the  sacrifice,  I 
mean,  of  the  mass,  as  though  the  death  of  Christ  had  not 
been  a  sacrifice  sufficient;  as  though  Christ's  blood  had  not, 
once  for  all,  washed  away  our  iniquities;  as  though  Christ 
had  not  said,  I  have  paid  the  ransom  for  your  sins.  It  were 
an  infinite  labour  to  repeat  unto  you  particularly,  all  the 
abuses  of  late  days  used  in  the  church  of  Christ ;  you  your- 
selves can  well  remember  them  ;  I  need  not  here  to  rehearse 
them  unto  you.  But  then  what  profit  had  ye  of  all  such 
things  of  which  you  are  now  ashamed  ? 

But  some  men  there  be  peradventure,  that  will  not  be 
ashamed  of  these  abuses,  but  always  uphold  and  maintain 
the  same;  and  such,  if  there  be  any,  are  like  those  whom 
Jeremiah  prophesied  of,  saying,  Thou  hast  taken  an  harlot's 
countenance  ;  thou  hast  gotten  thee  a  whore's  forehead,  and 
canst  not  be  ashamed  ;  they  are  like  them  also  of  whom 
Isaiah  the  prophet  saith.  Malice  hath  made  you  blind :  you 
bark  against  the  truth.  This  is  the  sin  that  never  will  be 
forgiven;  this  is  so  great  an  offence, that  it  will  never  be  par- 
doned. Therefore  let  us  to  whom  God  hath  given  eyes  to 
see,  ears  to  hear,  and  hearts  of  understanding;  let  us,  I  say, 
consider  that  it  is  no  shame  to  confess  our  errors,  to  acknow- 
ledge our  blindness ;  but  shame  it  is  to  continue  in  error ; 
too  much  shame  it  is  to  remain  still  in  blindness;  and  such 
as  will  not  be  ashamed  of  their  evil,  but  laugh  at,  and  scorn 


Sermon. — Romans  vi.  19.  481 

others  that  are  sorry  and  ashamed,  may  well  be  likened 
unto  those  whom  St.  Paul,  writing  to  the  Ephesians,  speak- 
eth  of,  saying,  They  being  past  repentance,  have  given 
themselves  over  unto  wantonness,  to  work  all  manner  of 
uncleanness,  even  with  greediness.  And  such  are  given  over 
unto  a  lev/d-  mind.  Such  David  the  prophet  speaks  of, 
saying.  They  cast  their  eyes  down  to  the  ground.  For 
such  as  wilfully  offend,  and  wittingly  cast  away  themselves, 
there  is  no  salvation.  Paul  saith,  Rom.  vi.  Their  end  is 
death  ;  their  end  is  only  destruction.  This  is  the  same  that 
St.  John  speaketh  of,  which  neither  shall  be  forgiven  in  this 
world,  nor  in  the  world  to  come. 

AVherefore  were  they  cast  into  hell,  who  now  lie  therein? 
For  what  cause  continue  they  in  those  endless  torments? 
Because  they  would  not  acknowledge  their  errors  ;  because 
they  would  not  be  ashamed  of  their  own  folly. 

Wherefore  are  there  in  hell-fire  unquenchable  torments, 
such  as  cannot  be  thought,  utter  darkness  and  eternal  death, 
but  only  to  punish  such  as  wilfully  live  in  wickedness ;  to 
plague  them  that  will  not  be  ashamed  of  their  sins  and 
offences?  They  shall  be  cast  into  utter  darkness,  where 
shall  be  weeping  and  gnashing  of  teeth,  into  fire  that  never 
shall  be  quenched,  where  the  worm  of  the  conscience  never 
dieth. 

If  we  delight  in  covetousness,  in  adultery,  in  fornication, 
and  filthy  living,  the  end,  let  us  say,  is  death ;  the  end 
thereof  is  none  other  than  eternal  death.  The  prophet 
David  said,  Psal.  xv.  O  Lord,  who  shall  dwell  in  thy  taber- 
nacle, or  who  shall  rest  upon  thy  holy  hill  ?  Even  he  that 
leadeth  an  uncorrupt  life,  that  doth  the  thing  which  is  right, 
and  speaketh  the  truth  from  his  heart ;  he  that  hath  not 
sworn  and  deceived  his  neighbour.  But,  O  merciful  God, 
who  walketh  now  innocently?  who  leadeth  an  uncorrupt 
life?  who  doth  the  thing  that  is  right?  who  speaketh  truth 
from  his  heart?  What  man  is  there  that  hath  not  sworn 
and  deceived  his  neighbour? 

Jeremiah,  speaking  of  the  people  in  his  time,  saith.  They 
are  ashamed,  nay,  they  are  not  ashamed.  And  even  so  may 
we  of  our  days  well  say.  The  people  are  not  ashamed;  they 
are  nothing  sorry  nor  ashamed  of  their  evil  living.  These 
St.  Paul  speaketh  of,  writing  unto  the  Philippians  ;  I  speak 
with  tears,  saith  he;  they  arc  the  enemies  of  Christ's  cross; 
their  end  is  damnation ;  their  glory  shall  be  turned  into 
shame,  Phil.  iii. 


482  Jewell, 

And  shall  we  then  live  thus  ?  shall  we  thus  die  ?  shall 
we  thus  end  our  lives  ?  shall  we  thus  appear  at  the  latter 
day,  and  not  be  ashamed?  Shall  adulterers,  fornicators, 
whoremongers,  covetous  persons,  come  and  stand  before  the 
judgment-seat  of  God,  before  the  throne  of  his  majesty,  and 
not  be  ashamed  ?  Is  this  the  marriage-garment  that  we 
should  be  clad  with  ?  Are  we  those  that  are  called  to  the 
feast  by  the  Bridegroom  ?  Are  we  Christ's  brethren,  and 
heirs  of  the  kingdom  of  God?  No.  The  wicked  shall  not 
arise  in  judgment,  saith  the  prophet  David ;  the  ungodly 
shall  not  be  able  to  stand  in  the  judgment,  neither  the  sin- 
ners in  the  congregation  of  the  righteous,  Psal.  i. 

Wo  be  unto  them  that  run  from  God  with  a  desperate 
mind ;  wo  be  unto  them  that  wilfully  forsake  and  fly  from 
him.  Gregory  saith,  "  One  sin  linketh  another,  as  one  link 
of  a  chain  holdeth  the  other."  It  is  a  horrible  thing  to  turn 
from  God;  it  is  a  terrible  thing  to  fly  from  him;  for  if  we 
turn  from  God,  whither  shall  we  go  ?  If  we  fly  from  him, 
whither  shall  we  run?  Our  own  conscience,  though  we  hide 
ourselves  ever  so  close,  shall  be  as  a  thousand  witnesses 
against  us  ;  our  own  conscience  shall  utter  and  bewray  us. 
Augustine  saith,  "  If  we  do  not  indeed  repent,  we  feign  that 
we  do  repent ;"  we  only  feign,  saith  he,  that  wo  do  repent, 
and  so  we  mock  with  God. 

But  God  will  not  be  mocked  of  us ;  he  will  not  be  delu- 
ded by  us;  but  we  shall  be  ashamed  and  confounded  when 
we  appear  before  God ;  when  we  appear,  I  say,  before  the 
judgment-seat  of  God.  But  then  what  profit  shall  we  have 
of  that  wiiereof  we  are  ashamed?  what  advantage  shall  we 
then  have  of  that  whereof  we  are  now  ashamed?  Let  us 
consider,  that  we  are  flesh  of  God's  flesh,  bones  of  his 
bones,  and  members  of  his  members.  And  therefore  let 
us  give  over  our  whole  bodies,  let  us  give  over  all  our 
members;  let  us  give  over  our  eyes,  our  ears,  our  tongues, 
our  hearts,  unto  the  homage  and  service  of  God.  So  shall 
we  have  profit  of  Christ  our  Saviour;  so  shall  we  have 
profit  of  his  death  and  passion,  and  so  shall  Christ  say  unto 
us.  Come  ye  blessed  of  my  Father,  and  inherit  the  kingdom 
prepared  for  you  from  the  beginning  of  the  world.    Amen. 


On  Christian  Union.  483 


EXTRACTS  FROM  OTHER  SERMONS. 


CHRISTIAN    UNION. 

Good  brethren,  let  us  lay  aside  all  contention,  all  strife 
and  debate,  and  let  us  look  up  unto  heaven ;  let  us  cast 
our  eyes  thither,  where  is  no  rancour,  no  discord,  no  strife, 
no  debate;  let  us  fix  our  eyes,  our  hearts,  and  our  whole 
minds  on  Jesus  Christ;  on  him,  1  say,  who,  hanging  on 
the  cross,  prayed  for  his  persecutors,  and  said,  O  Father, 
forgive  them,  they  wot  not  what  they  do.  Let  us  imagine 
that  we  now  behold  him,  and  that  he  now  spreadeth  out  his 
arms  unto  us,  and  saith,  O  thou  sinful  man,  that  slumberest 
in  thy  sins,  and  sleepest  in  thine  own  wickedness,  awake; 
now  is  it  time  for  thee  to  awake  out  of  thy  slumber,  and 
arise  from  thy  heavy  sleep:  remember,  thou  art  a  Christian 
man,  consider  thou  art  a  limb  of  my  limbs,  a  member  of  my 
body,  the  child  of  God,  and  coheir  of  my  Father's  kingdom. 

You  children  of  men,  how  long  will  you  dwell  in  your 
old  wickedness?  how  long  will  ye  live  in  hatred  one  with 
another?  how  long  will  ye  continue  in  rancour  and  strife? 
Shall  I  so  forgive  you  as  you  forgive  your  neighbours  ?  and 
shall  I  so  pardon  you  your  sins,  as  you  pardon  your  brethren 
their  offences  ?  Oh  !  I  forgave  thee  thy  great  debt,  and  wilt 
not  thou  forgive  thy  brother  that  little  wherein  he  hath 
offended  thee  ?  I  have  paid  his  debt,  I  have  paid  the  ran- 
som for  his  trespass ;  if  my  blood  be  a  sufficient  ransom  for 
the  same,  for  that  blood's  sake  of  mine  forgive  him;  if 
nought  else  will  move  thee,  if  thou  wilt  not  for  his  own 
sake,  yet  for  my  sake  pardon  him. 

Good  brethren,  we  have  long  enough  served  the  devil, 
the  prince  of  this  world;  let  us  now  serve  God  our  Maker, 
and  Christ  our  Redeemer.  We  have  long  enough,  yea,  too 
long,  continued  in  rancour  and  malice  one  with  another  ; 
let  us  now  therefore,  if  there  be  any  society  between  God 
and  us,  if  there  be  in  us  any  love  of  Christ,  if  there  be  any 
fear  of  God's  wreak  and  vengeance,  let  us  one  forgive 
another ;  let  every  man  forgive  his  Christian  brother ;  let 
us  all  cast  aside  all  rancour,  strife,  and  debate,  and  so  let 
us  dwell  together  in  unity,  in  brotherly  love  and  concord. 


484  Jetvell 

This  day  we  have  heard  God's  gospel  preached  unto  us, 
this  day  we  have  learned  out  of  the  word  of  God,  that  if 
we  be  Christians,  we  should  live  like  Christians ;  if  we  be 
the  children  of  God,  we  should  live  as  becometh  the  chil- 
dren of  God,  without  envy,  without  hatred,  without  strife 
or  malice.  Let  us  therefore  now  leave  off  our  old  conten- 
tion and  strife,  let  us  even  here,  in  this  place,  one  forgive 
another,  and  so  be  reconciled  one  unto  another,  and  say,  O 
Lord,  forgive  us  our  sins,  as  we  forgive  them  that  trespass 
against  us.  This  is  our  profession,  this  is  our  religion  ; 
hereunto  are  we  called  of  God,  appointed  by  Christ,  and 
commanded  by  his  holy  word.  Let  us  consider  our  white 
and  hoary  hairs,  let  us  behold  our  rivelled  skin,  let  us  have 
always  before  our  eyes  the  grave,  whereunto  we  are  creep- 
ing; let  us  consider  that  death  daily  hangeth  over  our  heads. 
And  shall  we  then  in  this  sort  live  out  the  rest  of  our  years  ? 
shall  we  thus  die,  and  come  to  our  graves? 

Let  us  show  ourselves  in  our  works  to  be  the  children  of 
God,  and  the  brethren  of  Christ;  let  us  not  show  ourselves 
Christians  in  name,  and  not  in  deed;  let  us  not  love  in  word 
alone,  but  in  deed  and  verity;  let  us  not  requite  evil  with 
evil,  one  mischief  with  another,  but  let  us,  according  to  St. 
Paul's  rule,  Rom.  xii.  overcome  evil  with  good,  hatred  with 
love,  and  so  fulfil  the  law  of  God. 

So  shall  God  hold  back  his  sword,  though  already  drawn  ; 
so  shall  he  not  smite  us,  though  he  hath  bent  his  bow,  pre- 
pared him  the  weapons  of  death,  and  ordained  his  arrows 
to  destroy.  But  God  shall  continue  our  God,  and  remain 
with  us  for  ever.     Amen. 

THE  ZEAL  TO  BE  SHOWN  BY  MINISTERS  FOR  THE  SALVATION 
OF  SOULS. 

These  things  I  speak  now  to  them  which  have  taken  upon 
them  the  ministry  of  God's  word,  to  them  that  have  taken 
upon  them  to  be  guides  unto  the  flock  of  Christ;  to  them  I 
speak  this,  to  put  them  in  remembrance,  that  they  never 
forget  their  message,  that  they  forget  not  their  duty,  that 
they  improve,  rebuke,  exhort,  and  control  the  people;  that 
they  be  earnest  and  fervent,  calling  still  upon  them,  both 
in  time  and  out  of  time,  in  season  and  out  of  season;  that 
they  fulfil  the  office  whereunto  they  are  called ;  that  their 
conscience  may  be  found  without  spot;  and,  in  conclusion, 
that  they  may  plant,  that  they  may  water,  and  God  may 


Zeal  of  Ministers.  485 

give  the  increase ;  that  they  may  both  reform  the  ungodly, 
and  encourage  the  godly. 

And  this  have  we  in  our  commission,  this  is  our  duty, 
this  will  be  required  of  us  ;  and  this  if  we  do  not,  we  shall 
be  found  faulty,  for  we  are  debtors  unto  all  men,  Rom.  i. 
as  well  unto  the  page,  as  unto  the  prince ;  unto  the  poor, 
as  unto  the  rich ;  unto  the  foolish,  as  unto  the  wise ;  unto 
the  bad,  as  unto  the  good.  And  therefore,  my  brethren, 
even  for  this  cause  alone,  all  good  and  godly  preachers, 
and  such  as  were  sent  from  God,  have  ever  been  so  zealous, 
and  have  so  much  desired  the  salvation  of  God's  people. 

O  my  brethren,  consider  the  zealous  heart  that  Moses,  the 
zealous  affection  that  Paul,  had  unto  the  salvation  of  the 
people.  What  think  you  is  it  to  be  stricken  out  of  the  book 
of  life  1  what  think  you  is  it  to  be  a  man  accursed,  and  to 
have  portion  among  reprobates?  Moses  was  content  to  be 
blotted  out  of  the  book  of  life,  so  that  the  people  of  Israel 
might  be  saved.  St.  Paul  was  content  to  be  accursed,  and 
cast  from  the  face  of  God,  so  that  God's  people  might  not 
be  cast  to  perditioji. 

Thus  they,  of  an  earnest  heart  and  zealous  love  they  bare 
to  the  congregation  of  God,  wished  their  own  destruction 
for  the  safeguard  of  others.  Therefore  also  it  behoves  you, 
my  brethren — you  that  are  temporal  men,  it  behoves  you, 
on  the  other  part,  not  to  despise  God's  messengers,  not  to 
set  light  by  them  that  preach  you  the  gospel  and  glad 
tidings  of  your  salvation. 

Whensoever  we  hear  the  word  of  God  preached,  notwith- 
standing the  preacher  bear  no  pomp  of  eloquence  or  show  of 
great  learning,  notwithstanding  he  be  a  simple  and  poor 
man;  yet  if  he  bring  unto  us  the  rule  of  Christ's  gospel, 
if  he  teach  us  the  will  of  God,  and  the  glory  of  his  word, 
let  us  not  despise  him;  let  us  consider  that  he  is  God's  mes- 
senger, and  appointed  by  God  to  help  us  to  salvation. 

THE    ACCEPTABLE    TIME. 

God  saith.  In  an  acceptable  time  have  I  heard  thee,  and 
in  the  day  of  salvation  have  I  succoured  thee.  These  words 
are  written  in  the  prophecy  of  Isaiah,  and  they  were  pro- 
nounced by  him,  of  the  appearance  of  Christ  our  Saviour, 
and  his  coming  into  this  world.  And  these  words,  thus 
spoken  by  the  prophet,  St.  Paul  here  fitly  applied  to  the 
preaching  of  Christ's  gospel.    For,  like  as  our  Saviour  came 

JEWELL.  42 


486  Jewell. 

into  the  world  at  such  time  as  Christ  was  born,  so  when  the 
gospel  is  truly  preached,  and  God's  holy  word  sincerely 
taught  us,  then  is  Christ  opened  unto  us;  then  is  the  ac- 
ceptable time,  and  our  salvation  is  wrought  thereby. 

Therefore  St.  Jerome,  that  holy  father  and  old  doctor  of 
the  church,  saith,  As  often  as  we  hear  the  gospel  of  Christ 
preached  unto  us,  so  oft  the  flesh  and  blood  of  Christ  is 
poured  into  our  ears.  And  these  words  of  his  do  plainly 
and  most  evidently  show  us,  how  we  should  understand  the 
eating  of  Christ's  body  and  drinking  of  his  most  holy  blood 
in  the  sacrament.  These  words,  I  say,  may  sufficiently 
teach  us  what  is  meant  by  the  eating  and  drinking  of 
Christ's  body  and  blood.  This  is  it  that  St.  Paul  here 
speaketh  of,  that  they  receive  not  the  grace  of  God  in  vain. 
And  whensoever  the  gospel  of  God  is  truly  and  sincerely 
preached,  and  is  received  accordingly,  then  is  the  accepta- 
ble time,  then  is  the  time  of  grace  and  salvation. 

Oh,  what  a  comfortable  saying  is  this  !  Whensoever  we 
hear  the  gospel  taught  us,  whensoever  we  hear  God's  holy 
word  preached  unto  us,  then  is  the  gate  of  salvation  set 
open  unto  us,  and  then  is  the  time  of  grace.  And  on  the 
contrary  part,  when  God's  word  is  taken  from  us,  and  the 
light  of  his  gospel  hidden  from  our  eyes,  then  is  the  gate 
of  salvation  shut  upon  us,  and  then  is  the  time  of  perdition. 

But,  alas !  the  time  of  grace,  the  acceptable  time,  the 
time  of  mercy  and  salvation,  hath  oftentimes  but  little  con- 
tinuance among  us.  Oftentimes  it  hath  small  time  of 
abiding  with  us.  For  before  Christ  appeared,  and  was  born 
into  this  world,  for  the  space  of  four  thousand  years,  the 
whole  world,  the  Jews  only  excepted,  was  in  ignorance  and 
altogether  blindness.  And  when  Christ  was  born,  when  he 
once  appeared,  then  was  the  acceptable  time ;  then  was  the 
time  of  grace  ;  then  was  the  time  of  salvation. 

Here  some  man  will  peradventure  say,  Why  did  God 
suffer  the  whole  world  so  long  to  be  in  blindness  ?  Why 
would  he  in  that  time  have  no  respect  to  any  other  nation, 
but  only  to  the  nation  of  the  Jews?  This  case  is  deep,  and 
passeth  our  capacity  to  reason,  it  is  above  the  reach  of 
man's  understanding,  and  therefore  herein  we  have  only  to 
submit  ourselves,  to  humble  our  hearts  and  our  minds,  and 
say  with  the  apostle,  O  man,  what  art  thou  that  findest 
fault  with  God?  What  art  thou  that  reprovest  the 
Almighty  ? 

As   God   of   his   providence   and   good   wisdom   hath 


The  Acceptable  Time.  487 

appointed  for  us  both  summer  and  winter,  the  spring,  and 
likewise  the  fall  of  the  leaf  again ;  so  hath  he  ordained  a 
time  of  light  and  a  time  of  darkness,  a  time  of  salvation 
and  a  time  of  destruction.  And  no  man  may  say  unto 
him,  Why  dost  thou  thus?  These  things  seem  good  in  his 
eyes,  and  therefore  what  art  thou,  O  man,  that  will  call  God 
to  account  why  he  doth  this,  or  why  he  doth  that?  Rom.  ix. 
Thus  it  pleaseth  God,  and  standeth  with  his  good  will, 
oftentimes  to  show  us  his  light,  and  the  glory  of  his  gospel; 
and  oftentimes  again  to  take  the  same  &om  us,  and  leave 
us  altogether  in  blindness,  altogether  in  ignorance,  alto- 
gether in  utter  darkness. 

For  so  he  hath  said  by  Amos  his  prophet,  I  will  send 
hunger  upon  the  earth,  not  the  hunger  of  bread,  nor  the 
thirst  of  water,  but  hunger  to  hear  the  word  of  the  Lord; 
so  that  they  shall  go  from  one  sea  to  the  other,  yea,  from 
the  north  to  the  east,  running  about  to  seek  the  word  of  the 
Lord,  and  shall  not  find  it,  Amos  viii.  Christ  himself  also, 
in  the  gospel,  saith.  The  kingdom  of  God  shall  be  taken 
away  from  you.  Matt.  xxi. 

Good  people,  let  us  consider  that  God,  of  his  goodness, 
hath  sent  unto  us  this  acceptable  time,  the  time  of  mercy 
and  grace;  that  he  hath  delivered  us  from  the  horrible 
thraldom  that  we  sometime  lived  in;  that  God  hath  put 
away  the  blindness,  and  dispersed  that  great  darkness 
whereunder  the  whole  world  was  sometime  whelmed,  that 
we  may  now  worship  him  in  spirit  and  holiness,  without 
superstition  or  idolatry;  that  we  may  now  walk  in  the  light 
without  any  error  or  wandering.  And  this  great  blessing 
of  his,  whoso  seeth  not,  I  pray  God  open  his  eyes,  that  he 
may  both  see  and  understand  it. 

Let  us  not,  good  brethren,  let  us  not  take  this  grace 
of  God  in  vain ;  let  us  not  despise  this  gospel  of  Christ, 
whereby  the  whole  WGrld  is  saved.  God  knoweth  how  long 
this  acceptable  time,  this  time  of  grace,  this  time  of  salva- 
tion, shall  last  and  continue  amongst  us.  And  what  know- 
est  thou,  O  thou  man,  whether  by  one  only  sermon  many 
may  not  be  converted,  and  won  to  the  faith  of  Jesus  Christ? 
St.  Peter,  by  one  only  sermon,  converted  five  thousand 
people. 

St.  Jerome  hath  a  saying  worthy  to  be  noted,  and  it  is 
this:  "  I  know  not  whether  that  soul  may  be  saved,  which  is 
negligent  in  hearing  the  word  of  God  and  the  gospel  of  his 
salvation  preached."     I  now  not,  saith  he,  whether  such  a 


488  Jewell. 

soul  may  be  saved !  Alas !  good  brethren,  we  are  not  able 
to  save  you;  God  is  your  only  Saviour  and  Redeemer;  we 
are  but  God's  messengers,  sent  unto  you ;  we  are  but  help- 
ers appointed  to  exhort  you  to  the  gospel  of  God,  and  to 
open  unto  you  the  glory  of  your  salvation. 

If  you  then  will  wilfully  refuse  to  hear  God's  holy  word, 
and  will  not  embrace  the  same,  we  cannot  save  you ;  we 
are  not  able  to  work  your  salvation.  I  myself  rose  up  ever 
betimes,  to  warn  my  people,  saith  God  by  his  prophet,  Jere- 
miah vii. ;  I  myself  stand  all  the  day  at  the  gate,  crying 
unto  them  to  commune  with  them,  yet  would  they  not  hear; 
I  called  unto  them,  yet  would  they  not  answer  me. 

O  my  dear  brethren,  God  knocketh;  let  us  open  the 
gates  of  our  hearts  unto  him;  he  calleth,  let  us  hear  him; 
he  crieth,  and  willeth  us  to  come  up  to  him.  O  therefore 
let  us  run,  let  us  make  haste,  let  us  fly  unto  him.  I  have 
ever  stretched  out  my  hands  to  an  unfaithful  people,  saith 
God  by  his  prophet,  Isaiah  Ixv. ;  all  the  day  long  have  I 
stretched  out  mine  arms  unto  a  people  that  will  not  hear 
me;  all  the  day  long  have  I  stretched  out  mine  hands  unto 
them,  and  yet  they  will  not  know  me;  I  have  sent  you  the 
acceptable  time;  I  have  given  you  the  days  of  grace,  the 
days  of  mercy,  the  days  of  salvation. 

O  then  let  us  not  receive  this  acceptable  time  in  vain; 
let  us  not  take  this  grace  of  God  in  vain ;  let  us  remember 
how  many  thousands  of  people  perish  this  day  for  want  of 
the  gospel  of  God,  and  knowledge  of  his  holy  word.  We 
are  they  whom  God  hath  called  to  be  his  children,  whom 
he  hath  appointed  to  be  saved,  whom  he  hath  received  to 
his  grace  and  mercy. 

If  we  have  any  great  policy ;  if  we  have  any  great  know- 
ledge; if  we  have  any  learning,  riches,  wealth,  and  felicity 
in  this  world;  let  us  consider  that  we  have  them  from  God 
alone;  that  God  giveth  us  our  policy;  that  God  givelh  us 
our  knowledge;  that  God  giveth  us  our  learning;  that  he 
alone  giveth  us  our  riches,  our  wealth,  and  all  other  felicity 
that  we  have  in  this  life.  O  then  let  us  not  take  these  great 
gifts  of  God  in  vain;  let  us  not  take  these  graces  of  his  in 
vain.  Let  our  lives  so  shine  before  men,  that  they  may  see 
our  good  works,  and  glorify  our  Father  which  is  in  heaven. 
Amen. 

THE  END. 


■**• 


